From the virtual desk of the OU VEBBE REBBE 

The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... 

Question: Am I correctly remembering that there were young boys (pre-Bar Mitzvah) reading from the Torah at a local Chabad recently? I have an 8½ year old who is anxious to participate. Is it "kosher" for a pre-Bar Mitzvah child to read Torah? Are there other parts of the service that they can do, as well?

Answer: The gemara (Megillah 23a) states that a minor may be called for one of the seven aliyot, which we have during the reading of the Torah on Shabbat. This view is even codified in the Shulchan Aruch (Orach Chayim 282:3).

However, there are significant limitations. According to the Magen Avraham (ad loc.:6) and Mishna Berura (ad loc.:13), he may only be called for an aliyah but cannot read out loud to enable the congregation to fulfill their obligation through him. He can only do so on Shabbat when there are at least seven aliyot (ibid:11). Only a minority of aliyot can be of children (ibid.:14).

Furthermore, the very widespread practice is that children under bar mitzvah do not receive any aliyot, except for maftir (the additional final aliyah which repeats the final verses of the weekly portion). On a week where a special, new reading is done for maftir from a second Torah scroll, a minor may not receive that aliyah because it is a separate obligation, which he can do on himself (Aruch Hashulchan OC282:10). Remember, the minors can join in only an additional aliyot and cannot be used for any "base obligation."

Children can lead the services in the preliminary parts of the services (popularly called "Anim Zemirot", on Shabbat mornings), and Kabbalat Shabbat (on Friday night). They can also do gelilah (tying up the Torah and covering it after it is lifted).

It is possible that your Chabad follows the ancient custom to allow the aliyah and the widespread one followed or it was maftir that the child received, it is possible to have a "minor congregation" where children simulate much of the prayers without doing those parts which require a minyan. For some children this is positive while others will do better with their parents.

Ed. note: Notice the Vebbe Rebbe's use of the term Anim Z'mirot for the preliminary part of the Shabbat morning davening. There are many shuls that say Anim Z'mirot at the beginning of the service, rather than at the end with Ein Keilokeinu and Aleinu. And some shuls say it when the Torah is taken out of the Aron, while others do not say it at all (or maybe just on Yom Kippur. Perhaps the Vebbe Rebbe will address the issue of Anim Z'mirot - Shir HaKavod.

It is not uncommon for shuls to allow a minor to "lead" P'sukei D'Zimra and/or to "finish off" after the repetition of Musaf.

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank.

Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) 

All the world's crowns are destined to fall by the wayside except for the Crown of Truth, which will last forever.
- Rabbi Yisrael of Rizhin

You shall not steal. (Sh'mot 20:13) You shall not steal your self. Meaning: Do not deceive yourself.
- Rabbi Menachem Mendel of Kotzk

G-d said: "You shall be for Me a treasured possession (segula) Sh'mot 19:5

They shall be like the SEGOL (the triangluar Hebrew vowel), which no matter how you turn it, always remains a triangle. Such is the nature of Jews: No matter how you twist or turn them, they always remain Jews. 
- Rabbi David of Lelov

Rite and Reason by by Shmuel Pinchas Gelbard 

It is customary to begin Shabbat morning davening later than on the weekdays (Rema)

REASON Our Sages said: The prayers correspond to the daily sacrifices. In the Beit HaMikdash, the kohanim used to offer the daily sacrifice on Shabbat at a later hour than on weekdays. Concerning the weekday, the Torah states: In the morning (Bamidbar 28:4), whereas regarding the Shabbat sacrifice it says: And on the day of Shabbat (day, rather than morning), which indicates a later time for Shabbat morning prayers than on weekdays.

REASON One of the Shabbat delights is rising a bit later than during the week (Bach)

ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein 

R' Elya Cjaim, the rav of Lodz, had the ability to convince the wealthy Jews of Lodz to donate generously to various worthy causes. Some of the large contributors felt that their generosity gave them the right to dictate to R' Elya Chaim.

Whenever they tried, R' Elya Chaim told them, “Rashi comments that the CHASIDA - the stork - derives its name from the fact that it is involved in CHESED - good deeds - with its fellows. If so, why is it listed as one of the non-kosher species? The answer is that it is unkosher because it feels that what it does is CHESED - above and beyond what it is required to do - whereas in reality it is only doing its duty. And the same is true with you.

When you give a large sum of money, you are doing nothing more than your duty, for you have the means to do so.”

Excerpted with the permission of the copyright holder

G'matriya Match

V'ATEM T'H'YU LI MAMLECHET KOHANIM V'GOI KADOSH

If we harken to G-d's Voice and keep faith with his covenant... then "You will be unto Me a kingdom of Kohanim and a holy nation". This (partial) pasuk from this week's sedra is one of the many beautiful statements of G-d's "intentions" concerning the Jewish People. 

The prophet Hoshea describes the proposed relationship as a betrothal with the words we recite daily when winding the T'filin straps around our fingers:

V'EIRASTICH LI B'EMUNA V'YADAAT ET HASHEM

"And I will betroth you to me in faithfulness; and you shall know HaShem."

That each of these p'sukim beautifully describes our relationship with G-d is clear. As a bonus, know that they share the same G'matriya (1998). 

From the Desk of the Director 

In parshat Yitro, Moshe’s father-in-law invites us to learn about the essential qualities desirable in a Jewish leader. In particular, he outlines four necessary attributes that should characterize those who adjudicate disputes (Sh’mot 18:21). 

Rashi describes the first virtue, “Men of accomplishment,” as people of means. This description implies that wealthy judges are less likely to be susceptible to bribes, a notion substantiated by the fourth portrayal of the magistrates as people who “despise money.” This leaves the two other characteristics, namely, that the judges should be “G-d fearing people” and “Men of truth.”

These expressions seem to encompass almost everything one could look for in a leader, yet they beg us to ask what are the objective standards for Yir’at Shamayim and “Men of truth”? Moreover, from a Jewish perspective, one is definitely inclined to consider both these latter characteristics as greater “accomplishments” than material wealth. So, where does that leave us?

With respect to judgment, Ibn Ezra stresses that the quality “Yir’at Hashem” implies that G-d fearing judges do not fear the human consequences of their decisions. And Sforno explains that “Men of truth” are those who recognize truth when they see it. Ultimately, Yitro spells out the essential ingredient for all judges in his initial remarks to Moshe – “Viy’hi Elokim Imach.” He reminds us that whatever authority we mortals are invested with, we should recognize that Hashem is the ultimate arbiter.

Shabbat Shalom, Menachem Persoff, Director, Israel Center

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