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Shlomo, II, sec. 59, no. 22 in Otsrot Shlomo 5759 Edition and sec. 58, no. 3, subsec. 2 in Sons’ 5760 Edition, and Halikhot Shlomo, Hilkhot Tefilla, Chap. 5, Dvar Halakha, no. 4. It is most notable that this is the view of Rosh Yeshivat Porat Yosef (Jerusalem), R. Ben-Zion Abba Shaul, in Hiyyuv Nashim biTfilla,” Tsefunot 1:2 (Tevet 5749), p. 52, and in Resp. Or leTsiyyon, II, sec. 4, no. 1 and sec. 5, no. 3. R. Ben-Zion Abba Shaul also notes that his predecessor, R. Ezra Atiya, concurred. This is also recorded as the custom of the Yemenite community; see: R. Isaac Ratsabi, Resp. Olat Yitshak, I, sec. 166, no. 3 and Shulhan Arukh haMekutsar, O.H., I, sec. 11, no. 18. Cf., however, R. Ovadiah Yosef, Resp. Yabia Omer, I, O.H., sec. 28, nos. 1-8; II, O.H., sec. 6, nos. 1, 7 and 8; VIII, O.H., sec. 8; IX, O.H., sec. 11; and Yalkut Yosef, She’eirit Yosef, part 1, p. 486, who argues that this distinction of Rosh was not accepted.

As to whether Rabbeinu Tam’s rule applies to Sukkah, see: comments of R. Yaakov David Ilan to Tosafot haRosh (Jerusalem, Mossad Harav Kook), Sukkah, 21b, note 35.

 21*.R. Yehuda Herzl Henkin (personal communication, June 5, 1997) maintains that this particular argument is not a strong challenge to R. Goren’s position, since it is unlikely that Hazal would permit more to a woman than to an equivalent male. Besides, permitting fewer than ten women to recite public prayer rituals might mislead people into thinking that fewer than ten men could also constitute a minyan (dilma ati le-ahlufei; cf. Yevamot 52a and Gittin 16b). Nonetheless, this simply begs the question; for if R. Goren were correct—that a properly constituted minyan is not required, due to the patur ve-ose me-vareikh principal, then indeed, ten individuals should not be required, whether for women or for men, as indicated in the text following note 38, infra.

 22.Supra, note 10.

 23.Tosafot, Eruvin 96a-b, s.v.dilma.” In other words, when a woman performs a time-bound commandment although not obligated to do so, her action is considered a proper fulfillment of the mitsvah (kiyyum ha-mitsvah). Accordingly, she may also pronounce the attendant berakhot. See: at length, R. Israel Zev Gustman, Kuntresei Shiurim, Kiddushin, shiur 20; R. Joseph B. Soloveitchik, cited in R. Hayyim Dov Altuski’s Hiddushei Batra, haMasbir, Berakhot 14a, sec. 134 (“MaSBIR” is an inverted acronym for Rav Yosef Dov Soloveitchik, Moreinu). For additional analysis as to the nature of women’s exemption from time-bound commandments, as well as the quality of their voluntary performance of such mitsvot, see R. Elhanan Bunim Wasserman, Kovets Shiurim, I, Kiddushin 31a-32a; R. Samuel E. Volk, Sha’arei Tohar, V, sec. 27, no. 2 and VI, sec. 46, no. 2 and sec.

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