performing mitsvot asei she-ha-zeman geramman. See: R. Moses Sternbuch, Resp. Teshuvot veHanhagot, IV, O.H., sec. 159; R. Menahem Mendel Schwimmer, Birkhot haMitsvot keTikunan, Kunteres 13, Kelalei Birkhot haMitsvot, Kelal 4, sec. 2c, p. 440.
14.M.T., Hilkhot Berakhot 5:7.
15.M.T., Hilkhot Tsitsit 3:9. See also Shulhan Arukh, Orah Hayyim (henceforth O.H.), sec. 589, no. 6.
15*.R. Yehuda Herzl Henkin (personal communication, June 5, 1997) has brought to our attention that the 13th century commentator, R. Meir haMe’ili of Narvonna, Sefer haMe’orot, Berakhot 45a (first answer), also links women’s exclusion from zimmun beShem with their prohibition of reciting berakhot when performing time-dependent commandments. As demonstrated in the next paragraph, there is no evidence from this, however, that the converse would be true, as R. Goren suggests.
16.Compare, for example, R. Jacob Barukh Landau Ashkenazi, HaAgur, sec. 249, vs. sec. 910. Compare O.H., sec. 199, vs. sec. 589 in R. Jacob ben Asher, Tur; and R. Mordechai Jaffe, Levush Malkhut. Compare O.H., sec. 199 vs. secs. 17 and 589 in R. Moses Isserles (henceforth, Rama), Mapa; R. Shneur Zalman of Liozna-Lyadi, Shulhan Arukh haRav; R. Jehiel Michel haLevi Epstein, Arukh haShulhan; and R. Israel Meir haKohen Kagan, Mishna Berura.
17.Rama, gloss to O.H. sec. 589, no. 6. The only exceptions we are aware of to this generality are the rulings of R. Zevi Hirsch Ashkenazi (also known as the Hakham Zevi), cited approvingly by his grandson R. Jacob Meshullam Ornstein, Yeshu’ot Ya’akov, sec. 17, no. 1, and sec. 640, no. 1, and that of another grandson of the Hakham Zevi, R. Hayyim Halberstam of Zanz, cited in R. Abraham Hayyim Simha Bunim, Mekor Hayyim (Bulgaria,1912), sec. 435. Indeed, women of the Zanzer and Karlin-Stolin dynasty refrain from reciting berakhot on time-determined commandments. In addition, Zanzer women are stringent about not entering a Sukka. See: Resp. Yabia Omer, IX, O.H., sec. 23, no. 2 who also cites R. Simeon Greenfeld, Resp. Maharshag, II, end of sec. 39. We note, however, that the latter is concerned with a male who is exempted yet wants to perform a mitsvah (an ill person who wants to sit in the sukkah). The exemption of women from time determined commandments is essentially different; see the discussion in text below at note 26. R. Isaac Kaufman, Resp. Yevakesh Torah, sec. 14, cites many sources in support of the position of the Hakham Zevi, but concludes by indicating that the prevalent custom is not so.
18.Shulhan Arukh, supra, note 15.