Yehi Ratzon During Shofar

Question: Last Rosh Hashana I went to a different shul to normal. I started saying the yehi ratzon printed in my machzor between the tekios but someone motioned for me not to say it. Can I say it if I want to?
Answer: The Shulchan Aruch (OC 592:3) writes that one should not talk between the various tekios. The Tur (OC 592:2) writes that while one who spoke would not need to repeat the berachos and listen to the shofar again, nonetheless, they should be told not to talk. The Rema adds that davening and shofar related speech does not constitute a hefsek, unnecessary interruption.
R’ Benzion Abba Shaul (Ohr Letzion 1:39) maintains that there is no hefsek to recite the yehi ratzon, being that according to the Arizal, such words of vidui are appropriate during the blowing of the shofar. Similarly, the Mateh Ephraim (590:36) records the minhag to recite the yehi ratzon, though cautions against reciting the names of the malachim, angels.
Nonetheless, the Mishna Berura (592:12) writes that the Rema is specifically referring to the tefillos in between each set of blasts. One must not make such interruptions in the middle of a set, however. Therefore, one should not recite the yehi ratzon that is printed in the machzor. He notes (Shaar Hatziyun 592:15) that R’ Yaakov Emden (Siddur Beis Yaakov) was lenient in this regard. If one is in a place where the minhag is to recite yehi ratzon, one should not stop them.
R’ Ovadia Yosef (Yabia Omer OC 1:36:18; OC 3:32) quotes the Minchas Elazar (1:75) who challenges the minhag to recite them. The Beis Yosef (OC 590) writes that there is a machlokes as to why we must blow a minimum of thirty blasts. According to Rambam (Shofar 3:2), the reason is because there is a safek (doubt) as to which is the correct sound for teruah. Accordingly, we blow three sets to ensure that we fulfil the mitzva. Therefore, R’ Ovadia argues, it would be a hefsek to interrupt with any tefillos in the middle. Additionally, there are some unsavoury names that have made their way into the text which must not be uttered (See Minchas Elazar 1:75).
R’ Shmuel Wosner (Shevet Halevi 5:65:3) and R’ Moshe Sternbuch (Teshuvos Vehanhagos 1:344) note that many great Rabbis never said this yehi ratzon.
In conclusion, unless one has a specific minhag to say the yehi ratzon, it is best not to recite it.

Blowing Shofar for Another

Question: I have been asked to blow shofar for people who are housebound. Should I repeat the berachos each time even though I have already fulfilled the mitzva?
Answer: The Gemara (Rosh Hashana 29a with Rashi; Shavuos 39a) teaches that Jewish people are spiritually responsible for each other. As such, one person can recite certain berachos for another even if they don’t need to recite it themselves. The Magen Avraham (167:40) explains that because of this responsibility (arvus), if one knows that another person hasn’t performed a mitzva, it is almost as if they haven’t performed the mitzva themselves. Therefore, one who has already fulfilled their obligation for kiddush can recite kiddush for another person who has not.
There is a machlokes as to whether one can recite a beracha on a mitzva that one is not commanded to perform. The Shulchan Aruch (OC 589:6) writes that as women are not obligated to hear the shofar, they do not recite the beracha as they cannot say vetzivanu, that ‘we are commanded’. Accordingly, a man blowing for women could not recite the beracha on their behalf.
R’ Ovadia Yosef (Yabia Omer OC 1:39-42; 4:50; 5:43) writes that this is the practice for sefardim, and women should not recite the beracha of shehecheyanu either. However, ashkenazim follow the Rema who writes that women can recite the beracha as the Jewish people were commanded collectively. Other sefardim follow the Ben Ish Chai (Rav Poalim OC 1 Sod Yesharim 12) and Kaf Hachaim (OC 589:23) who write that women may recite the berachos.
Nonetheless, the Rema writes that a man may not recite the beracha if blowing shofar for women if he has already heard shofar. The Rema (Darkei Moshe OC 589:2) quotes the Maharil who writes that a man may recite the beracha for a woman who cannot do so. Yet, the Rema disagrees, writing that while women may say the beracha if they want to, it remains optional, and so a man shouldn’t do so on their behalf.
The Mishna Berura (585:5) writes that even when blowing for other men, it is ideal for the ones listening to recite the berachos, rather than the one blowing shofar to repeat them.
In conclusion, one blowing shofar after they have already fulfilled the mitzva should ask one of those listening to recite the berachos. He may recite the berachos on behalf of other men if necessary.