Page 88 - Chayei Adam LAYOUT sivan 5782

Chayei Adam - K’lal 141 - Laws of the Tekiahs & Berachos & Who is Obligated In Them

42
second day as well. It doesn’t make a difference whether he is reciting the
berachos for himself or if he already fulfilled the mitzva, [either way] he recites
43
both of these berachos. Nevertheless, if the person blowing the shofar already
fulfilled [his obligation] it is proper for the person listening to make the beracha
for himself, but the custom is not so. If, however, he is blowing for women and he
already fulfilled his obligation, he may not say the beracha since women are
technically exempt from shofar, although they may say the beracha themselves if
44
they wish, but he should not say it for them. Nevertheless, it is permitted to
blow, even though he already fulfilled his obligation and there are only women

there, because it is permitted to blow even for children in order to educate them
45
in doing mitzvos. The Magen Avraham writes that if one will be blowing for

םדו רשב
42. See above K’lal 139 in note 93 where one blows for others after he has already
we explained the potential issue with reciting fulfilled his own obligation, the listeners
shehecheyanu in kiddush on the second night should say the beracha over the shofar, and
of Rosh Hashana. There, the consensus of the not the person blowing it, however, the
poskim is to recite it. However regarding custom is not so. Regarding the beracha of
reciting she’hecheyanu before blowing shofar shehecheyanu, the Rambam seems to say that
on the second day, the Shulchan Aruch rules only the person performing the mitzva should
not to (unless the first day was Shabbos or recite it, and not the person who facilitates it. אל
they didn’t blow shofar for some other The Beis Yosef notes that the custom is
reason ) and the Rema notes that our custom certainly not so, and posits that this too is
טכ
is to say it on both days, although the poskim included in the words of the Terumas
(see Mishna Berura) recommend wearing a Hadeshen when he writes that the custom is
new garment if possible. See Aruch not so. In his notes to Shulchan Aruch, the
Hashulchan who wonders what the difference Rema writes that even if one has already
is and why the Beis Yosef rules to recite it in fulfilled his obligation, he recites the berachos
kiddush but not when blowing the shofar. when he blows for others, which is in line with
ל
the prevalent custom as above. The Magen
43. Chayei Adam’s note: In the Magen Avraham comments that this custom, to hear
Avraham there is a printing error and it the berachos from the person blowing is only
should read that this is the custom only for for ‘men who do not know how to recite
men who don’t know [how to] as the Pri berachos themselves’. However, in most
Chadash writes, and not like the Magen printings, the text read ‘women who do not
Avraham. know…’ which is clearly an error since a man
The Terumas Hadeshen writes that if who already fulfilled his obligation cannot

88