Sukkah, Lulav, and the Ritual Rights of Women

R. Isaac b. Moses (Riaz), Or Zarua 314:2

From this passage, I the author learn that women [should not] recite a blessing over any positive time-dependent commandments, because if they are able to recite a blessing, why would this passage specify that it is only on account of the men being obligated that she herself is able to handle the lulav? She must be forbidden to recite a blessing. And in fact Rashi (1040-1105), in keeping with his view that women are forbidden to recite a blessing, teaches it this way, as I explained in "Laws of Rosh Hashanah." But Rabbenu Tam (1100-1171), who permits women to recite a blessing, explains the passage in another way: that a woman, who is not subject to the obligation, might be thought to be forbidden to handle a lulav unless she needs to. So the passage teaches us that because she is permitted to handle it and recite a blessing over it, it takes on the status of a vessel for her. However, Rashi's view makes more sense to me.

Teshuvot Rashi, #68

Rabbi Isaac Halevi (of Worms, c. 1002-1070) taught that one does not prohibit women reciting a blessing over sukkah and lulav, because when we say that "women are exempt from all time-dependent positive commandments," this means only that they are not obligated. But if they wish to place themselves under the yoke of the commandments, that is their right, and no one may prevent them, for they should not be more disadvantaged than "one who is not commanded and does" (Kiddushin 31a). And in addition, if they wish to observe the commandment, it cannot be done without a blessing. The proof is that we say that "all count toward the minyan of seven called to the Torah [on Shabbat], even a woman" (Megillah 23a): she goes up and she makes a blessing, and it is not considered a blessing in vain.