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Interestingly, R. Aharon Lichtenstein is reported to have cited in challenge the responsum of Maimonides, Resp. Pe’er haDor, sec. 60, which states that a non-Jew who fulfills a non-obligatory mitsva does receive reward. Rav Soloveitchik is reported to have questioned the authenticity of this responsum. See: R. Baruch Chaim Simon, “beInyan Nashim haMehayvot et Atsman beMitsvot Aseh she-haZeman GramaBeit Yitshak, 36 (5764), pp. 295-302.

 29.See also Sefer haZikkaron leMaran haGriv Zolty, supra, note 21; R. Aharon Lichtenstein, “Halakha veHalakhim keOshi’ut Musar: Hirhurim Mahshavtiyyim veHinukhiyyim,” Arakhim beMivhan Milhama (Jerusalem: 1985), p. 19, note 16. Cf. R. Jehiel Jacob Weinberg, Resp. Seridei Eish, III, sec. 104. One can perhaps grasp the idea more fully by considering a military unit which has received its marching orders; one or two particular soldiers are granted exemptions for medical or other personal considerations. Obviously, the exempt soldiers have received the orders, and, as part of the unit, they too are subject to the command—this despite the fact that they are released from performance. Moreover, should the soldiers decide to fully participate in the march with the rest of the unit, the same instructions which are addressed to the rest of the unit would apply equally to them.

 30.All this is in contradistinction to an onen (mourning relative prior to burial), who, though normally exempted from all positive commandments, may not opt to fulfill them (Shulhan Arukh, Y.D. sec. 341, no. 1; R. Jehiel Michel Tucazinsky, Gesher haHayyim, sec. 18, no. 19). The guiding principle in this case, however, is kevod ha-met (honor to the deceased). For a review of the sources, see R. Barukh Pinhas Goldberg, Penei Barukh—Bikur Holim keHilkhato, sec. 9, no. 10, note 31, p. 124.

 31.The consensus of the posekim is that according to school of R. Tam, just as the performance of mitsvot asei she-ha-zeman geramman is optional, so too is the recitation of the appropriate benediction. Thus, women may perform such time-determined mitsvot, yet opt not to precede the performance with a berakha. See: Hasagot haRaavad, Hilkhot Tsitsit 3:9 “…she-gam ha-berakha reshut;” Hagahot Maimaniyot, ibid., sec. mem, “…she-nashim yekholot levarekh;” Birkei Yosef, O.H., sec. 589, end of no. 2, s.v., veHinei;” Shiyurei Berakha, ibid., no. 2; R. Meir Leibush Malbim, Artsot haHayyim, O.H., sec. 17, haMeir laArets, no. 12; Halikhot Beita, Petakh haBayyit, sec. 19; Birkhot haMitsvah keTikunan, p. 440, n. 1; R. Dov Tsvi Karellenstein, Ma’aglei Tseddek, O.H., sec. 2, s.v. ve-ye-vu’ar ba-ze.” Interestingly, Resp. Mishne Halakhot, Mahadura

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