the gloss of R. Elazar Moses haLevi Horowitz, Hagahot veHidushim le-ha-Re”m Horovitz, Pesahim 106a, s.v. “Rashbam”.) For further discussion, see: R. Elijah Bakshi Doron, “Aniyyat Amen al Birkat haGefen beKos Sheini uRevi’I beArba Kosot,” Bet Hillel, 9:1(33), pp. 21-27 (Nissan 5768).
(b) We have used the spelling found in the Encyclopedia Judaica, “Ovadiah Yosef” (final H, single S). We note, however, that on his stationery and seal, the former Sefardic Chief Rabbi spells his name “Ovadia Yossef”.
20.For leading references (and citation of dissenting opinions), see R. David Auerbach, Halikhot Beita, Petakh haBayyit, sec 18; R. Jehiel Abraham Zilber, Birur Halakha, Tinyana, O.H. secs. 589 and 640; R. Eliezer Judah Waldenberg, Resp. Tsits Eliezer, IX, sec. 2 and XVII, sec. 64; R. Isaac Nissim, Resp. Yein haTov, 28; R. Abraham Antebbi, Hokhma uMussar, sec. 231; R. Moses Malka, Resp. Mikve haMayyim, III, sec. 16, IV, sec. 62, and V, secs. 28-29; R. Yosef Kafah in his commentary to M.T., Hilkhot Tsitsit 3:9, no. 28; R. David S. Cohen, Succat David, sec. 2, 8, p. 105; R. Shaul David Boutchako, “Birkhot Nashim beMitsvot Asei she-haZeman Geramma,” Kol meHeikhal (Yeshivat Heikhal Eliyahu), VII (Tevet, 5758), pp. 61-65. See also the Addendum section of this paper, Part 1a. In line with the view of R. Ovadiah Yosef (supra, note 19), former Sephardic Chief Rabbi Mordechai Eliyahu [in his unpublished responsum, dated 19 Kislev 5750 (December 17, 1989), regarding women’s prayer services at the Western Wall; cited by Eliav Shochetman (supra, note 4, addendum 2 thereto)] states explicitly that Sephardic women are prohibited from reciting benedictions on commandments from which they are exempted—even in cases where women have accepted upon themselves the obligation to perform these mitsvot regularly as do men. See, however: R. David Hayyim Chelouche, Resp. Hemda Genuza 12, who takes strong issue with R. Yosef’s ruling. Moreover, Jerusalem’s Sephardic Chief Rabbi Shalom Messas, Resp. Shemesh uMagen, II, sec. 55, no. 4 and sec. 72, no. 3 and R. Jacob Hayyim Sofer, Shelom Yaakov (Jerusalem, 1999), pp. 168ff., record that many Sephardic women in fact follow the practice of reciting blessings upon the performance of time-determined mitsvot, contrary to the view of R. Ovadiah Yosef. R. Messas rules that these women should not be reprimanded. He also permits the recitation of the keriat shema benedictions; see: Resp. Shemesh uMagen, III, sec 63, no. 5. We have been informed that Bombay women of Baghdadi (Babylonian) descent recite a berakhah on shaking lulav, but not on sitting in the sukka. (Regarding Sukka, vide infra R. Yaakov David Ilan, end of note 21.)