Additionally, the physical world must bend and adjust to meet the needs of the Torah-observant Jew. The greater the individual, the more the physical world must adhere to his needs. This is not a miracle, for it is built-in to the making of the world. It is a greater miracle when Hashem must make the physical world change its natural course for an individual who is not on that level. Thus the Rashbam suggested that regarding the miracle of yetzias Mitzrayim, which the women deserved more, it was not as much of a miracle for them as much as it was natural law. They are therefore obligated in the mitzvah as a result of the halacha of af ha’im hayu b’osah haneis. The reason that the Gemara uses the word “af” is because for the women it was not as great a miracle.
It results from this explanation of the Rashbam that women would also be obligated in mitzvos that are associated with miracles in which they did not play primary roles. Accordingly, we can explain that the Rashbam can learn like Rabbeinu Tam: women are obligated in the mitzvah to eat three meals on Shabbos with lechem mishneh as a result of the halacha of af ha’im hayu b’osah haneis.