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According to the Rabbanan, of course. According to R’ Yehudah, she did.
Sure, she wasn’t mechuyeves, but she would still have gotten schar as an einah metzuvah v’osah.
And, her sons’ sukkah was 20 amos or below, and her sukkah was above 20 amos, and they were connected, so it seems like it was b’davka.
Maybe there was a feminist movement and she was reacting against it?
Yes, but because she was so powerful and was a woman, she was very machmir on anti-feminism to avoid becoming an icon.
Either that, or the science of the time told them about it.
he just said that so that slifkin would have someone to hold like.
Perhaps she was a Tzanser.
The Minhag in Sanz is that the women don’t sit in the Succah. Anyhow, to better answer your question, she didn’t know better. The proof in the Gemara is from the Chachamim and the fact that they didn’t correct her.
DY: R’ Akiva Eiger asks about women being Pattur from Chinuch and leaves off with TZI”G, I think.
To answer the original question, maybe the author of this Braisa held like Rashi (R”H 33a, I think) that women cannot volunteer Mitzvos Asei Shehazman Grama and that it would be Bal Tosif.
Or maybe because she was so important that she was concerned that if she did the Mitzvah, others would think that women are Mechuyavos (similar to the answer given by many about why Tevi didn’t sit in a Sukkah in a Kosher fashion).
See also Eruvin 96a Tosfos D.H. Michal Bas Kushi who gives the same answer as I did (Bal Tosif) but rejects it (because he disagrees with Rashi’s Bal Tosif D’rabannan here) without really offering an alternative to why Hilni did it.
She needed a private spot to put on her t’filin.
Question I’ve had for quite sometime; popa’s responses had me cracking up.
there is no one feminist movement.
DY: According to their D’chiya of Rashi that each individual Mitzvah has a different explanation as to why a Shittah would Assur women volunteering as an Eino Metzuvah V’oseh, they don’t give an alternative explanation why a woman couldn’t volunteer Sukkah.
DY: Right. Tosfos doesn’t give an explanation as to why according the Chachamim she didn’t/couldn’t.
done
if the gemara isnt concerned with her ruchniyus, why are you. she made a decision not to perform a mitzvah she wasnt obligated in, the gemara doesnt question why, why is everyone else. the gemara is focused on her sons who do have a chiyuv, at least midirabanan, and as the rishonim and achronim discuss he chiyuv of chinuch vis a vis her sons, but as far as she is concerned, the gemara doesnt care. why does everyone else?
Don’t you see that the Gemara doesn’t assume she knew better? Rebbe Yehuda mentions the fact that the Chachamim didn’t correct her, which means that it is assumed that she didn’t know on her own. She was not Bruria and we are not learning from her.
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