The mishna[3] lists the parts of the services that a katan (boy before bar mitzva) can and cannot perform. In theory, a katan can get an aliya[4] (although the longstanding minhag does not allow it[5]), but he cannot be a chazan for the core parts of the tefilla. Teenagers are halachically able to lead any part of the services.[6] The question is one of appropriateness.
The gemara[7] states that only one whose beard has grown in may be chosen as chazan. Most Rishonim and the Shulchan Aruch[8] explain that this limitation applies to the significant honor and responsibility that comes with one’s appointment as the regular chazan, and it is due to the congregation’s honor. On an occasional basis, however, teens may serve without any problem. Although one may come across a local practice (in actual experiences or in the writings of a posek) not to allow singles or young men to serve as chazanim, this is not viewed as a halachic or a mainstream policy vis-à-vis an occasional chazan.[9]
Generally, there are no halachic issues with honoring teens with aliyot.[10] Whereas, as noted above, the positon of chazan has compelling elements of a respected status that not everyone deserves to fill, aliyot are more a matter of an opportunity to do a mitzva, and that applies to all ages.[11] Admittedly, it is appropriate and sometimes required to give the earlier aliyot to “those most deserving of honor.”[12] However, it is not usually justified to totally skip over upstanding young people.
In fact, there is a halacha that indicates that youngsters are also expected to receive “medium-level” kibudim. The mishna[13] states that one who receives the aliya of maftir, which was then considered a “lower-level” honor, is “compensated” by getting to be the chazan for Musaf. The mishna says that if a katan gets maftir, since he is not eligible to be the chazan, we give the honor of Musaf to his father. While the gemara softens the matter somewhat, the clear assumption is that a katan, let alone a teen, should not be relegated to those “honors” that others do not want.
It is true that there have been and still are places where youngsters are not given aliyot on Shabbat, but this is not viewed as healthy under typical circumstances, and it is certainly not a halacha.[14] The matter of policy depends quite a bit on the shul’s particular situation. One reason to prefer adults for kibudim is that at least regarding davening, they are, in theory and often in practice, more experienced and proficient than adolescents. When this is the case, it is certainly a factor, but it is countered to some extent by the value of training the next generation. In some shuls, when there are not always enough kibudim to go around, adults are more likely to expect the more “desired” kibudim and to be insulted by a perceived slight. This, too, is a factor, but it should not necessarily result in excluding youngsters’ participation altogether.
Making youngsters feel appreciated and respected is important for their developing attitudes toward shuls in particular, and religion in general. Therefore, in all but exceptional communities, we would urge giving teens a fair share – both quantitative and qualitative – of the honors. It is also appropriate and wise to give pre-bar mitzva boys the opportunity to play roles in sections where Halacha allows it (peticha, gelila, An’im Zemirot, P’sukei D’Zimra, Kabbalat Shabbat), according to their capabilities. When youngsters are involved more in the rituals, the welcoming atmosphere toward them in the shul is likely to increase (including greetings after davening, etc.), and this, in turn, should impact positively on their attitude and behavior.