Question

Hello Rabbi,
Regarding the article “The Nature of Time in Jewish Law and in General“:
1. I still haven’t managed to understand what the article is driving at—what do I “gain,” philosophically, conceptually, halakhically, or ideationally, from understanding that time is an entity?
2. If I understood correctly, then there are time-bound commandments like those over which Maimonides disagreed with the BaHaG as to why he counts them, and there are “linear” time-bound commandments, so that a kind of spiral is formed in the ascent to the mountain of God. But what I don’t understand is: where is this found within the 613 commandments? Are the cyclical commandments, for example, the Order of Festivals, and the linear commandments the Order of Damages? How exactly does this work?
3. What is really the meaning of commandments that depend on time, such as Mount Gerizim and Mount Ebal, if this is something one-time in history? Suppose they had not been fulfilled—would we have lost that repair forever?
4. In the article itself you wrote, citing later authorities on Tosafot in Gittin 7a, that a transgression caused by time is a transgression in the person, not in the object. But the laws of damages are also in the person and not in the object, and they are not dependent on time. So when would there be significance to a transgression that depends only on the object?
The next two questions are unrelated to the article:
5. There is an interesting point in the context of the Orders of Kodashim and Tohorot regarding time: in sacrificial law, time seems to have a certain superiority over space. All the miracles in the Temple were in space but not in time—for example, people stood crowded yet bowed with ample room, the Ark took up no space, and also piggul and karet apply only to an improper thought regarding the wrong time, not the wrong place. And in purity law too there is a person who is impure, an object that is impure, and a place that is impure (it is true that the impurity of the lands of the nations is rabbinic, but a sealed grave, as far as I understand, imparts impurity from its sides by Torah law), but there is no such thing as impure time. Do you think these things have any significance?
6. Someone once told me that according to Kabbalah, women are exempt from positive time-bound commandments because they were created from the same spiritual root from which time was created, and that this is what is written in the Torah in the section about the eight kings (I think at the end of Toledot), that all seven kings died because they had no wife except for the last one, and that this corresponds to all the worlds that God created and destroyed until the last king, which is our world, in which there is time and woman, which come from the same root; and since women are already created from there, they do not need these commandments because they are already rectified in that respect. Is that true?
Thank you