פירוש על ברכות 40:18

consecration of the day … a positive commandment that is time-determined:Remember the Sabbath Day to consecrated it (Exodus): Remember it using wine. (Pesachim 106a)

in keeping: of do not do labor. (ibid.)..

and these women, since they are included in keeping: As we learn (Kiddushin 29a): All negative commandments, whether time-determined or not, are obligatory for women, since Scripture equated the woman with the man regarding all Torah punishments.

"Command" is literally "command of Do" as distinct from a prohibition — "command of Do not."

This paragraph is omitted in some edd.

The law of Tefillin (Deut. vi. 8) is immediately followed by the law of Mezuzah (ibid. v. 9) ; the inference might therefore be drawn that they are identical in scope of obligation.

The command to "teach them diligently unto thy children" (ibid. v. 7) might be placed in the same class as the law to "write them upon the doorposts" (ibid. 5:9).

See Singer, p. 124, Oesterley and Box, pp. 375 ff.

The obligation to "observe" belongs to women, because there are several "prohibitions" (see p. 132 n. 1) in connection with the Sabbath.

We "remember" the Sabbath by the Kiddush (see Glossary, s.v.).

By saying Grace after meals on their behalf.

That a woman may say Grace for her husband and a son for his father.

I.e. ordained by the Torah, since that is presupposed in the argument.

According to R. Meir, food the size of an olive ; according to R. Judah, the size of an egg. See fol. 45 a.

The minor.

The father who has eaten only the quantity required by the Rabbis. The question at the head of the paragraph remains unanswered ; but the Halakah regards the woman as being enjoined by the Torah to say Grace, as implied in our Mishnah.

Lit. "Who lifteth up not the countenance."

I.e. he does not even meditate on the benedictions.

Cf. Exod. xix. 15. The Israelites had to be ritually clean just to hear the Divine words. Therefore to hear (and consequently, to meditate upon) Torah is the equal of utterance.