A Short Tribute
Hakham Abraham Halevi was in Egypt in 1659. He studied in the yeshiva founded by his father, Mordecai, in the town of Rosetta, Egypt (now called Rashid). After his father immigrated to Jerusalem, Hakham Abraham Halevi served as its Rosh Yeshiva. He too gained the merit of eventually immigrating to Jerusalem.
Hakham Abraham Halevi passed away in 1712. We do not know the date of his passing, and commemorate it on the 7th of Adar [the date of Moses' passing, the souls of all Israel's sages being traditionally considered included within the soul of our Teacher Moses.
Hakham Abraham Halevi authored Darcei No'am, a book of Responsa that were published in the Ginat Vradim anthology, while additional commentaries and halachic content he wrote were collated in Gan Hamelech. His student Hakham Yeshua Shbabo wrote a commentary on Ginat Vradim, which was printed in Perakh Shushan. His book Ginat Vradim has had enormous influence on all the sages of the people of Israel.
And I, in all humility, say the custom should be observed, for there is a distinction to be made between an individual's fasting and the public's fasting. When an individual fasts there are no grounds for neshama yeterah - since he is fasting; when everybody has eaten their fill and drunk to their enjoyment, and they have neshama yeterah, it does then behoove one to recite the Blessing on Fragrances, and one must note that his blessing is being recited on the ways and mending of the world.
I was once asked by a certain sage who had forgotten to properly perform the eiruv by including others as it should be done. In my modest opinion, it seems one may be lenient on the issue. I can almost say that since he is accustomed to always perform the eiruv and including the congregation, that there is no need for another to do so… the Halacha tends to leniency in eiruv, and we would say that since he is accustomed in doing his eiruv with the intent to exempt the others, one may consider that his eiruv was fulfilled for him by others, as it were… for by virtue of this fulfillment - that fulfills for others who depend on his eiruv - there is no loss; one profits and the other loses naught, since the eiruv, in any case, benefits the others yet not at the expense of the one performing it. We therefore find it fitting to consider that it is as though he were exempted by others.