The Talmud teaches that despite the fact that eating matzah would appear to be a “mitzvat aseh she’ha’zman grama”, women are nonetheless obligated in the mitzvah, as a consequence of the scriptural linkage (heikesh) between the prohibition of eating chametz and the obligation to eat matzah. Thus, all who are prohibited to eat chametz are likewise obligated to eat matzah on the first night of Pesach. (In an extremely lengthy responsum, R. Yehoshua Menachem Ehrenberg, Resp. D’var Yehoshua, II, 136, considers the possibility that this principle works in both directions, thus also exempting from the obligation of matzah those who eat chametz on Pesach. The halakhic relevance of such a statement would be predicated on another novel idea: that one can leave the category of “those who are prohibited in eating chametz” by abandoning personal commitment to that precept. If so, this may impact the question of how to apportion limited rations of matzah, when some parties involved consume chametz on Pesach. However, the conclusion of his discussion was lost and is not printed in his Responsa.) Rashi (s.v. ela) assumes that the obligation of maror would go along with matzah, and thus women are obligated in that as well. It appears that the Rambam agrees that women are obligated in maror, but from the linkage to korban Pesach, in which they are also obligated (see his comments in Hil. Chametz U’Matzah 7:12; Hil. Korban Pesach 1:1 and 8:2; Hil. Avodah Zarah, 12:3) (See also Mo’adim U’Zmanim, I, 185, in footnote). Some acharonim (Maharam Shick Al HaMitzvot, 21; see also Maharal of Prague, Gevurot Hashem, ch. 48, p. 196) feel that the obligation of matzah brings with it the obligation of hagadah as well, as a consequence of “lechem oni” being interpreted as “lechem sh’onin alav devarim harbeh- bread upon which many things are said.” (Pesachim 36a). Other reasons to include women in this obligation, despite its being a mitzvat aseh she’ha’zman grama (as the Minchat Chinukh, 21, challenges the view of the Sefer HaChinukh, obligating women), include linking the hagadah to the four cups (see Tosafot, Sukkah 38a, s.v. mi sh’hayah) in which women are obligated (Pesachim 108a).