R. Nahum Stepansky, veAleihu Lo Yibol, I, O.H., sec. 210; R. Ahron Soloveichik, Sefer Parah Mateh Aharon, Sefer Ahava, Hilkhot Tefilla 13:20; Resp. Yabia Omer, IV, Y.D., sec. 31, no. 3, VII, O.H., sec. 9, and IX, sec. 28; R. Aaron Boaron, Birkat Aharon, I, p. 131, note 1; R. Nadav Perets, Nidvat Perets, Megilla 23b, s.v. “Hine be-ikar,” p. 49.
Even according to those authorities cited above who maintain that public prayer for men is merely a hiddur mitsvah, there is room to distinguish between the Sabbath and Holidays, where communal prayer is obligatory, and weekdays, where it is not. See Nahmanides, Lev. 23:2; Peri Megadim, Mishbetsot Zahav, O.H. sec. 490. no. 2 (end); R. Simeon Greenfeld, Resp. Maharshag, II, sec. 82. Cf., though, R. Jacob haLevi Moellin, Minhagei Maharil, Hilkhot Eruvei Hatseirot.
103.One can, therefore, take issue with R. Bleich’s position that “the fulfillment of a mitsvah [e.g., prayer] in an optimal manner [i.e., via tefilla be-tsibbur], albeit without extraordinary kavvana, is to be favored over less optimal fulfillment accompanied by fervent religious experience.” See: R. J. David Bleich, Sh’ma, 15/299 (Oct. 18, 1985), p. 146; reprinted in a slightly modified form in Contemporary Halakhic Problems, III (New York: Ktav Publishing House and Yeshiva University Press, 1989), pp. 115-121. While such a statement may be true with regard to men, it may not necessarily be so for women. We note that R. Chaim Pinchas Scheinberg, cited in R. Menachem Nissel, Rigshei Lev, Chap. 7, parag. 5, note 7, also maintains that it is preferable for a woman to pray with a minyan, than to pray in private with more kavvana. He does permit praying in private if she has trouble having kavvana at all when praying with a minyan. By contrast, R. Efraim Greenblatt, cited by Rigshei Lev, Chap. 7, parag. 6, note 9, maintains that it is always preferable for women to daven in private if they will have greater kavvana.
104.Magen Avraham, in his gloss to the statement of Shulhan Arukh, O.H. sec. 689, no. 1, that “women, too, are obligated to hear the Megilla,” writes, “‘Women’—Therefore one must read the Megilla at home for the unmarried women.” To this, Be’er Heitev and Mishna Berura add: “In some places, the unmarried women go to the women’s section of the synagogue to hear the Megilla.” R. Menashe Klein, supra, note 64, understands from the above citations that it was not the obligation nor the wont of the unmarried women, and certainly of the married women, to hear a public reading of the Megilla. R. Mordechai Jacob Breisch, Resp. Helkat Yaakov, III, sec. 144 (O.H., sec. 232 in the 1992 edition) and R. Ovadiah Yosef, Hazon Ovadiah - Purim, me-Hilkhot Mikra Megilla, no.