I understand that the reason women are exempt from the mitzvah of sukkah is a halacha l'Moshe miSinai (Sukkah 28a-b). I would to know if any commentaries address the conceptual reason for this exemption in light of the general principle of 'af heyn hayu b'oto nes' - that women are often included in time-bound obligations in which they were a part of the miracle (eg lighting Hanukkah candles, as per Shabbat 23a).

  • Chanukah candles is a rabbinic obligation – Double AA Oct 19 '16 at 0:57
  • According to Rambam, we sit in a Succah to remind ourselves of how we used to be stuck in miserable shacks, but now we have wonderful domiciles, particularly, in the land of Israel. Accordingly, it does not seem that we are commemorating a miracle, and "af hen" wouldn't be applicable. – mevaqesh Oct 19 '16 at 1:12
  • Mitzvah Aseh Shehazeman Grama is a Halacha l'Moshs miSinai?! (See Kiddushin, beginning at the very bottom of 33b - Sukkah is one of the prime examples, and this law is derived from pesukim on 34a). – DonielF Oct 19 '16 at 15:24
  • @DonielF no, the p'tur of women from sukkah is not based on mitzvas aseh shehazeman grama which would have been overridden either by a gezeira shava or another limmud thus we needed the halacha l'moshe misinai, see the gemarah there. – rikitikitembo Oct 20 '16 at 0:53
  • 1
    @rikitikitembo Still not a Halacha lmoshe miSinai. The Gemara says that a passuk - not an oral tradition - of kol haezrach is included to teach you that although one might have had such a hava amina that mitzvos aseh shehazeman grama shouldn't apply, we still apply it. – DonielF Oct 20 '16 at 3:26

You must log in to answer this question.

Browse other questions tagged .