Some Interesting Tekias Shofar Shailos Regarding Women

What's the Halachah If a Woman Arrives to Shul After the Ba'al Tokea Already Recited the Berachos on the Mitzvah of Shofar?

If a woman arrives to shul after the Ba'al Tokea already recited the berachos and she heard the first set of shofar blasts, the tekias demayushav, can she still make a berachah on the tekias deme'umad, the set of shofar blasts blown during chazoras hashatz?

The sefer Toras Yoledes (Perek 52, footnote 7) cites proof that a woman can still make a berachah, from the Mishnah Berurah (651:26) who rules that if one took the arbah minim in his hand (and held them the correct way) and forgot to make a berachah, he can still make a berachah before fulfilling the nanuim [shaking the lulav], as one is able to make a berachah on hiddur mitzvah, therefore, by shofar as well, the tekias demeʼumad are certainly a hiddur, and according to some opinions they are even the main set of tekias, therefore, certainly one can make a berachah on them.

We could refute the above proof, as by the arbah minim one is still holding the arbah minim and the mitzvah is being continued, however, by tekias shofar after the first set of tekias, the tekias demayushav, there is a gap.

The Toras Yoledes brings that by Chanukah candles we find (677:4) that if one forgot to make a berachah on lighting the menorah, and he remembered just before lighting the last candle, he can still make a berachah. R' Akiva Eiger explains (Shu"t Mahadurah Tinyona 13) that even though there is a machlokes if one can make a berachah on hiddur mitzvah, we can add into the equation the opinion that one can make a berachah on a mitzvah nimsheches [a mitzvah that continues] therefore, with these two points added together we can be lenient and allow making a berachah. Based on this, in our case of tekias shofar, there may be hiddur mitzvah, however, there is no argument of mitzvah nimsheches, therefore, perhaps the woman can't make a berachah.

However, the Toras Yoledes writes, that even in our case a berachah can be made, as there is a sefek sfeika [double doubt], perhaps one can make a berachah on hiddur mitzvah, and perhaps the main set of tekias is the tekias demeʼumad.

The Eleph HaMagen on the Mateh Ephraim (585:13) also rules that in such a case a woman can make a berachah as is clear from the Shu"t Pri HaEretz (siman 9). However, see the Kaf HaChaim (585:39) who cites a machlokes haposkim about this.

We can add, that R' Elyashiv said an additional argument to allow making a berachah, which is that Chazal enacted that one should hear this second set of shofar blasts as well, therefore, perhaps that itself is reason to allow making a berachah (see MeNashim B’Ohel, of R' Ezriel Auerbach pg. 156).

The Case of the Woman Who Came to Shul to Hear the Shofar Blasts Sounded at the End of Davening

If a woman comes to shul at the end of davening in order to hear the shofar blasts sounded at the end of davening, although the Mishnah Berurah (590:35) writes that if a Ba'al Tokea makes a mistake in these tekias there is no problem, and the Shulchan Aruch HaRav (590:19) explains: Since these tekias are only done because of minhag, nonetheless, a woman can rely on these tekias, and certainly the Ba'al Tokea has in mind to be moitzi anyone who wants to be yoitza with these last 30 blasts. The Rema (596:1) writes, that some places have the minhag to blow another thirty blasts after davening. The Taz (s.k. 1) explains: As perhaps some people sinned and never listened to the first ones properly, therefore, we blow another thirty so that these people can fulfill their obligation with these blasts (see Shulchan Aruch HaRav, not like the Biur HaGra). Since the purpose of these blasts is to help people fulfill their obligation, certainly a woman can use these blasts for her mitzvah, and before she does so, she should recite the two berachos made on the mitzvah of shofar, לשמוע קול שופר and שהחיינו.

If a Woman Can Hear Either the Tekias Demeʼumad or the Tekias Demayushav, What Should She Choose?

If a woman is faced with a choice of coming to shul either to hear the tekias demayushav (the first set), or to come during chazoras hashatz and hear the tekias deme'umad, the Toras Yoledes (52:4) writes that she should come for the tekias demeʼumad, as it is clear from the Mishnah Berurah (590:35) that the main tekias are the tekias demeʼumad done 'al seder haberachos' [together with the berachos of Malchiyus, Zichronos and Shofros]. In such a case, the woman should make the berachos herself, before hearing the tekias in chazoras hashatz.1

Some ask on the above, that the minhag is that we blow תשר"ת in the tekias demayushav with one breath (נשימה אחת), whereas in the tekias demeʼumad we blow it in two breaths, therefore, how can we say that it is better for a woman to hear the tekias demeʼumad, when according to the opinion that תשר"ת needs one breath, one doesn't fulfil their obligation if it is done with two (see 590:4). Based on this argument, it would be better for this woman to hear the tekias demayushav which are done with one breath, which according to all opinions one fulfils his/her obligation (See Mishnah Berurah 590:17, and 18)

1 The Gemara in Rosh Hashanah (16a-b) says: למה תוקעין ומריעין בשהן יושבין ותוקעין ומריעין בשהן עומדין כדי לערבב השטן – “Why do we sound the shofar when sitting, and then again a second time whilst standing? To confuse the Satan.” The Ran explains that the Gemara is not asking why we blow the second set of tekias (tekias demeʼumad) since we have already done the first set of tekias (tekias demayushav), as it is obvious that we need the second set, as the main tekias are those done 'al seder haberachos', rather, the question is, why do we bother with the first set at all. This is also how the Tur explains the Gemara in Orach Chaim 585. The Gemara answers: “To confuse the Satan”. The Ran explains, that even though the main set of tekias is the tekias demeʼumad and they should really come first, we blow the tekias demayushav first, as if not, people may come to skip them out altogether since the only reason we blow them is to confuse the Satan. The Tur explains, that we blow tekias demayushav first, in order to confuse the Satan straight away before we get to the tekais blown 'al seder haberachos', and then he won't be able to be mekatreig during the second set. Based on the opinion of the Ran and the Tur, certainly it is best for a woman to hear the tekias demeʼumad.

Perhaps we can answer:

Since women aren't obligated in the mitzvah of tekias shofar, the mitzvah that they accepted upon themselves is in whatever manner they are able to do it, and whether the shofar is blown with one breath or two it doesn't matter. Just like we find that women never accepted upon themselves to hear more than 30 shofar blasts, perhaps the same thing is in regard to how the תשר"ת is sounded, and even if they hear it with two breaths it is fine. It is obvious that we don't pasken l'halachah that if תשר"ת is done with two breaths it is no good, as if it was no good, why would we do it.

What Kavonah [Intentions] Should the Ba'al Tokea Have When Blowing the Tekias Demeʼumad

The Ba'al Tokea should be reminded that when blowing the tekias demeʼumad he should have in mind to be moitzi those who haven't yet fulfilled their mitzvah de'O'raisa with the first set.

However, the question is, if it is possible to have kavonah in one action to be moitzi some people on a de’O'raisa level, and some people on a derabonon level.

Seemingly, we can bring proof from kiddush on Friday night, where we find that one can make one kiddush for a group of people even if some have davened Ma'ariv (and for them kiddush is derabonon), and some haven't davened Ma'ariv and for them kiddush is de’O'raisa. Similarly, we find that one can be moitzi children who only have a chiyuv derabonon together with adults who have a chiyuv de'O'raisa (see further Shu”t Chelkas Yoʼav, Orach Chaim 33).

If a Woman Comes to Shul for Mussaf, Can She Make the Berachos on the Mitzvah of Shofar in the Middle of Shemonah Esrei in a Place Where They Blow Shofar During the Silent Shemonah Esrei?

If a woman arrives to shul after the tekias demayushav but before the silent Shemonah Esrei of Mussaf, in a place where they blow shofar during the silent Shemonah Esrei, is she allowed to recite the berachos on the mitzvah of shofar before the shofar blasts in the middle of her silent Shemonah Esrei? Or is it perhaps considered a hefsek [interruption] in the middle of Shemonah Esrei?

The Shu't Shevet HaLevi (Vol. 9, siman 134, and 10:108) writes: Since she fulfills the mitzvah of shofar, and this is the correct place for doing so for those who have the minhag to blow shofar during the silent Shemonah Esrei, then just like fulfilling the mitzvah of shofar in the middle of Shemonah Esrei isn't a hefsek, similarly, the berachah is also not considered a hefsek.

The Shevet HaLevi adds that we find that a kohen can make a berachah on birchas kohanim in the middle of Shemonah Esrei, therefore, here as well it's ok to make a berachah.

However, practically the Shevet HaLevi concludes (end of Teshuvah in Vol. 10) that she should have kavonah not to fulfil the mitzvah of shofar with the blasts done in her silent Shemonah Esrei, and then when she hears shofar again in chazoras hashatz, she should make a berachah and have kavonah to fulfil the mitzvah then.

On the other hand, HaGaon Rav Yerucham Perla (cited in Mikraei Kodesh, Yomim Noraim, siman 21) held that one can't make a berachah in the middle of the silent Shemonah Esrei.

With this he explains a Rashi in Rosh Hashanah (16b). The Gemara says: למה תוקעין ומריעין כשהן יושבין ותוקעין ומריעין כשהן עומדין כדי לערבב השטן – “Why do we sound the shofar when sitting, and then again a second time when standing? To confuse the Satan". Rashi explains: בדי לערבב שלא ישטין בשישמע ישראל מחבבין את המצוות מסתתמין דבריו – “To confuse the Satan so that he can't be mekatreig [make problems for us[. When he hears that Yisrael love mitzvos so much he is silenced." Rav Yerucham Perla explains Rashi based on the Ohr Zoruah (1:140) who says that birchas hamitzvos [blessings on mitzvos] are recited to show חיבוב מצוה – love for a mitzvah. He explains: That the main reason we blow tekias demayushav is so that Klal Yisrael can recite a berachah on the mitzvah of tekias shofar. If the only blasts we would do is in the middle of the silent Shemonah Esrei then we wouldn't be able to make a berachah as it would be a hefsek in davening. Therefore, Chazal enacted that we blow tekias demayushav and that we make a berachah then, and this shows our love for mitzvos and silences the Sotan.2

However, we already mentioned that the Shevet HaLevi says that the best thing is to have kavonah not to be yoitza with the tekias during the silent Shemonah Esrei, and to have kavonah later on during the tekias during chazoras hashatz and make the berachos and fulfil the mitzvah then.

2 It seems that R' Yerucham Perla learns that the tekias demeʼumad are sounded during the silent Shemonah Esrei.

Must A Women Be Careful Not to Interrupt During Chazoras HaShatz If She Makes a Berachah on the Tekias Demeʼumad?

If a woman recites a berachah and intends to fulfil her obligation with the shofar blasts sounded during chazoras hashatz, and she hears a total of thirty blasts by combining the sounds she hears at the end of Malchiyos, Zichronas and Shofros, does she need to be careful not to interrupt even with words of tefillah until she hears all thirty sounds? If yes, this would mean that she wouldn't even be able to answer “amen” to the berachos of Shemonah Esrei, as the Mishnah Berurah (592:12) is stringent and says not to interrupt during the tekias demayushav even with things related to tefillah.

However, perhaps we can say that since Chazal established that these shofar blasts are done together with Malchiyos, Zichronas and Shofros, certainly it is ok for her to answer "amen”. However, to recite piyutim, perhaps it would in fact be better for her to remain quiet and not say them. Tzorich iyun.

Who Should Recite the Berachos on Tekias Shofar Done on Rosh Hashanah Afternoon Just for Women?

The minhag in many places is that they blow shofar for women on Rosh Hashanah afternoon. Since this is only done in the afternoon, the Baʼal Tokea who blows has already fulfilled his obligation in the morning. The Rema (589:6) writes: “The minhag of Bnei Ashkenaz is that women recite a berachah on time bound mitzvos, however, someone else shouldn't make a berachah on their behalf, if he has already fulfilled his obligation, and the shofar is only being sounded for the women."

The Mishnah Berurah (s.k. 11) writes that women should make a berachah on the mitzvah of shofar themselves. The question is, however, if one woman can recite the berachah on the shofar and she'hechayanu and be moitzi other women, or if it is best that each woman makes her own berachah.

The poskim have a similar shailah when it comes to Megillah reading for a group of women. The Shulchan Aruch (Hilchos Megillah 692:3) writes that even if one has already fulfilled his duty, he can make a berachah when being moitzi others. The Mishnah Berurah (s.k. 10) explains that even though some poskim hold that if the one listening knows how to make a berachah himself/herself he/she should, the minhag is to be lenient and the ba'al koreh is moitzi everyone. Practically, this is not the minhag, like the Shu”t Minchas Yitzchak (3:53, and 54) writes at length, and if the ba'al koreh has already fulfilled his duty, then each person makes their own berachah, especially when reading for women where there are opinions that say there is no arvus between men and women, therefore, every woman should make her own berachah, and even if there is a group of ten women each woman should make her own berachah, and we don't get one woman to be moitzi everyone, as it's a זילא בהו מילתא – it's a degrading thing for a woman to be moitzi others (see Sha'ar HaTziyun, 689:15). Consequently, every woman makes by herself the berachah “lishmoʼa Megillah” (and not “al mikra Megillah”, see Rema 689:2 and Mishnah Berurah 692:11).

Some argue on the above ruling. In Luach Eretz Yisrael, R' Yechiel Michal Tukachintsky writes that one woman should be moitzi the others. This was also the minhag in the household of R' Shlomah Zalman (Halichos Shlomah, Vol. 2, Perek 19, he'orah 5). He cites proof that we aren't worried about the Shaʼarei Teshuvah who says it is זילא בהו מילתא for one woman to be moitzi others, from kiddush on Shabbos, where we find that one woman can be moitzi others (see Mishnah Berurah 271:4, and Elyah Rabbah there), and from zimun where we find that one woman can lead zimun for a group of other women (see Orach Chaim 199:6).

However, R' Yom Tov Sanger shlita writes, that it could be that there is no proof from what happened in R' Shlomah Zalman's house, as perhaps what happened was that the Rebbetzen made a berachah, and one of the family members leined the Megillah, however, for a woman to get up in public and to make a berachah on Megillah instead of the baʼal koreh and be moitzi others, when she is not related to the ba'al koreh would be considered זילא בהו מילתא.

Therefore, concludes R' Yom Tov Sanger: Practically it would seem that one should follow the opinion of the Minchas Yitzchak that each woman makes her own berachah. This can also be implied from the Shu”t Salmas Chaim (siman 269). R’ Chaim Kanievsky related that by his father the Steipler when he would read Megillah in front of women, he would tell the women to make their own individual berachah. Based on this, by tekias shofar as well, it would seem that each woman should make her own berachah.

In Halichos Shlomah (Perek 2, Orchos Halachah 55) they bring that R' Shlomah Zalman Auerbach said that in a hospital when all the nurses gather together to hear shofar, one nurse should make a berachah for all of them.

However, R' Yom Tov Sanger writes that this doesn't contradict our pesak as it could be that the case of the hospital is different, as there are many nurses who aren't able to make a berachah themselves, if, however, a woman is able to make a berachah herself then that is best.