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17. Blowing without a Minyan:[1]

Hearing Shofar with a Minyan/group versus blowing for oneself:[2]  Whenever there is a group of people who need to hear Shofar, it is proper for one person to blow on behalf of everyone else, rather than have each person blow individually, in order to fulfill “Berov Am Hadras Melech.” This is not an obligation, although is preferable.[3] This applies even if a Minyan is not present.

When to blow: If one is blowing Shofar on Rosh Hashanah without a Minyan in order to fulfill the Mitzvah, he is to beware to delay the blowing of the Shofar until three hours have passed from the beginning of the day.[4] [Some Poskim[5] write that in today’s times it is proper not to blow the Shofar even with a Minyan until after three hours have passed.]

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[1] 591:14; M”A 591:9; M”B 591:15; Kaf Hachaim 591:36

[2] Admur 213:6

[3] The reason: One cannot obligate someone to fulfill a Mitzvah that is commanded upon him through an emissary, if he is able to fulfill it on his own. [Admur ibid] Vetzaruch Iyun why it is even preferable to fulfill the Mitzvah collectively, if we rule that Mitzvah Bo Yoser Mibishlucho, and seemingly one should be able to choose, without preference, which advantage he desires, just as we ruled in the previous case. However, in truth, the rule of Mitzvah Bo Yoser Mibeeshluchos does not apply in this case, as everyone is fulfilling the Mitzvah himself, as Shomeia Keoneh, it is just that they are doing so through the same object and voice, and hence there is no advantage of Mitzva Bo even if they say the Megillah/Kiddush themselves. Accordingly, one should prefer doing the Mitzvah collectively, even if a Minyan is not present. Now, once a Mitzvah is done collectively, it is a Mitzvah for one person to say the blessing on behalf of all, as Berov Am Hadras Melech, and there is no Mitzvah to increase in blessings, being they are considered like one entity, as stated in previous footnote.

[4] The reason: The reason for this is because within the first three hours of the day G-D does not judge beyond the letter of the law, as during this time He learns His Torah which is called Truth [and thus judges people in accordance to Truth]. There is thus to worry that perhaps the supernal courts will investigate his actions and his prayers [Tekios] will be denied. However, after three hours into the day He judges the entire world and once He sees that the world cannot up stand to His judgment, He therefore judges them in a manner of above the letter of the law, and the individual’s prayer will not be differed. [ibid]

[5] Machazik Bracha 588:1; Mateh Efraim 588:2; Kaf Hachaim 588:6