There is a discussion in the Rishonim and Achronim as to the proper definition of the concept "Mitzvas Aseh She-hazman Grama". Does this mean only mitzvos that time alone creates the obligation, that when a certain time comes these mitzvos must be fulfilled, with no other external causes, such as shofar, lulav etc. etc.? Or does it include even mitzvos where additional factors are necessary, such as Bris Milah, where the 8th day is not sufficient and one also needs a baby to fulfill the mitzva?
Let us assume like the opinion that Milah is a mitzvas aseh she-hazman grama [the "additional factor" opinion] and so is the mitzva to burn the leftover kodshim meat [which is time bound but is not based exclusively on time because one also needs to have leftover meat]. According to that opinion, why did the gemara not list the mitzva to bring the נגע [tzaraas] to the kohen to pasken about it as one of the time bound mitzvos in which women are obligated [together with the mitzva of simcha on Yom Tov and Hakhel] for it cannot be done at night or on a holiday? The answer MUST BE that since the mitzva is not exclusively engendered by time, but other factors are involved as well [one must have a נגע], it is not considered time bound.
OR MAYBE NOT??
OR MAYBE NOT??
