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Shaliach Tzibur: Difference between revisions
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# A child should not be a shaliach tzibur. If there is a practice to have a child be shaliach tzibur for arvit there is what to rely upon.<ref>The Mishna Megillah 24a establishes that a child shouldn't serve as a shaliach tzibur. Rashi s.v. hu explains that the reason is because he can't fulfill the obligations of the congregation. Rashba 1:239 cites the Raavad who explains that it isn't respectful to the congregation to have a child be the shaliach tzibur. Rashba agrees with Raavad. (Kol Bo 11 has another reason being that a shaliach tzibur requires an ish as it says Yishayahu 50:2 (see Brachot 6b).) The Bet Yosef 53:10 records a minhag for a child to be the shaliach tzibur on Motzei Shabbat. He says that although it isn't proper and the Avudraham and Rabbi Yitzchak De Leon protested the practice the Bet Yosef presents an explanation for it. There is what to rely upon because according to Rashi in arvit where there is no obligation it is acceptable. Also, according to the Raavad the congregation can forgo their honor. The Shulchan Aruch O.C. 53:10 writes that such a practice doesn't have to be protested. Magen Avraham 53:12 and Taz 53:5 agree. Dagul Mirvava explains that there's no difference between Motzei Shabbat and any night of the week besides Friday night when it is more problematic for a child to be shaliach tzibur since he is exempting people who forgot Mashiv Haruach with Mein Sheva.</ref> | # A child should not be a shaliach tzibur. If there is a practice to have a child be shaliach tzibur for arvit there is what to rely upon.<ref>The Mishna Megillah 24a establishes that a child shouldn't serve as a shaliach tzibur. Rashi s.v. hu explains that the reason is because he can't fulfill the obligations of the congregation. Rashba 1:239 cites the Raavad who explains that it isn't respectful to the congregation to have a child be the shaliach tzibur. Rashba agrees with Raavad. (Kol Bo 11 has another reason being that a shaliach tzibur requires an ish as it says Yishayahu 50:2 (see Brachot 6b).) The Bet Yosef 53:10 records a minhag for a child to be the shaliach tzibur on Motzei Shabbat. He says that although it isn't proper and the Avudraham and Rabbi Yitzchak De Leon protested the practice the Bet Yosef presents an explanation for it. There is what to rely upon because according to Rashi in arvit where there is no obligation it is acceptable. Also, according to the Raavad the congregation can forgo their honor. The Shulchan Aruch O.C. 53:10 writes that such a practice doesn't have to be protested. Magen Avraham 53:12 and Taz 53:5 agree. Dagul Mirvava explains that there's no difference between Motzei Shabbat and any night of the week besides Friday night when it is more problematic for a child to be shaliach tzibur since he is exempting people who forgot Mashiv Haruach with Mein Sheva.</ref> | ||
# It is permitted to have a boy that is above 13 who doesn't have a beard be a shaliach tzibur on occasion but he can't be appointed as the shaliach tzibur to daven regularly or even on certain occasions.<ref>The Mishna Megillah 24a implies that a boy above bar mitzvah can be a shaliach tzibur. But Chullin 24b establishes that a boy can't be a shaliach tzibur unless he has a beard. Tosfot Chullin 24b s.v. nitmaleh explains that a child can be a shaliach tzibur on occasion but not appointed or for a tanit. (Tosfot Megillah 24a s.v. eino implies that it is permitted under either condition that it is on occasion or it is not a tanit.) The Rashba Chullin 24b, Ran Chullin 5b s.v. garsinan, Rosh 4:22, Kol Bo 11, Tur and Shulchan Aruch 53:6 accept the Tosfot and allow a bar mitzvah boy to be shaliach tzibur on occasion.</ref> | # It is permitted to have a boy that is above 13 who doesn't have a beard be a shaliach tzibur on occasion but he can't be appointed as the shaliach tzibur to daven regularly or even on certain occasions.<ref>The Mishna Megillah 24a implies that a boy above bar mitzvah can be a shaliach tzibur. But Chullin 24b establishes that a boy can't be a shaliach tzibur unless he has a beard. Tosfot Chullin 24b s.v. nitmaleh explains that a child can be a shaliach tzibur on occasion but not appointed or for a tanit. (Tosfot Megillah 24a s.v. eino implies that it is permitted under either condition that it is on occasion or it is not a tanit.) The Rashba Chullin 24b, Ran Chullin 5b s.v. garsinan, Rosh 4:22, Kol Bo 11, Tur and Shulchan Aruch 53:6 accept the Tosfot and allow a bar mitzvah boy to be shaliach tzibur on occasion.</ref> | ||
# A congregation can't be mochel on their kavod to appoint a shaliach tzibur who doesn't have a beard.<ref>The Bet Yosef 53:6 suggests that according to the Rashba and Rambam the congregation can forgo their honor but according to the Rosh it isn't possible. Bach 53:2 and Taz 53:2 vehemently argue that it is impossible. Magen Avraham 53:9 and Chayei Adam 29:10 disallow a congregation forgoing their honor initially. Mishna Brurah 53:23 rules like the Taz that the congregation can't forgo their honor.</ref> | |||
==Shaliach Tzibur for Yamim Noraim== | ==Shaliach Tzibur for Yamim Noraim== | ||
# Preferably, the congregation should carefully choose a proper Shliach Tzibbur who is married, thirty years old, and the more he is learned and practices good deeds the better. <Ref> Rama 581:1 </ref> However, someone who is learned and Yireh Shamayim is preferred over someone who lacks these qualities but fits the requirements of being married and thirty years old. <Ref> Mishna Brurah 581:13 </ref> | # Preferably, the congregation should carefully choose a proper Shliach Tzibbur who is married, thirty years old, and the more he is learned and practices good deeds the better. <Ref> Rama 581:1 </ref> However, someone who is learned and Yireh Shamayim is preferred over someone who lacks these qualities but fits the requirements of being married and thirty years old. <Ref> Mishna Brurah 581:13 </ref> | ||
