There is a Misva to recite the Beracha of Birkat Ha’hama once every twenty-eight years, when the sun returns to the position in the sky in which it was placed at the time of creation.
Are women obligated to recite this Beracha?
This issue is subject to a debate among the Halachic authorities. Some authorities maintain that Birkat Ha’hama belongs to the group of "Misvot Aseh She’hazman Gerama" – "time-bound" Misvot, from which women are generally exempt. Since women are not included in obligations that apply only at specific times, these authorities contend, they are excluded as well from the Misva of Birkat Ha’hama, which applies only once in twenty-eight years.
Others, however, disagree. The Maharil Diskin (Rabbi Moshe Yehuda Leib Diskin of Brisk, 1818-1898), in his Kuntras Aharon, argued that Birkat Ha’hama should not be viewed as a "time-bound" Misva, because in essence, it depends not on the passage of time, but rather on the occurrence of the phenomenon. Halacha requires reciting this Beracha whenever one observes this phenomenon, and as it happens this phenomenon takes place only once in twenty-eight years. In principle, however, the Misva applies at all times, and it therefore pertains to both men and women alike. Others note that Birkat Ha’hama is a "Birkat Ha’shevah" – a blessing of praise, and women recite Berachot of this nature even if they are bound by time. Thus, for example, women recite the Birkot Ha’shahar (morning blessings) even though they are recited only in the morning. Similarly, these authorities contend, women should recite Birkat Ha’hama, as well.
Indeed, Hacham Ben Sion Abba Shaul (Israel, 1924-1998), in his work Or Le’Sion (vol. 3, 4:1), records the custom for women to recite this Beracha. Likewise, Rav Yishak Weiss (1902-1989), in his Minhat Yishak (vol. 8, 34), notes that the custom in Jerusalem was for women to recite Birkat Ha’hama. This is also the ruling of Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem (1:5).
However, Hacham Ovadia Yosef, in his work Yehave Da’at, rules that since women are exempt from this Misva according to some opinions, we must apply the fundamental rule of "Safek Berachot Le’hakel" – one never recites a Beracha that is subject to doubt. He therefore rules that women should not recite this Beracha, and should instead come to the synagogue and listen to the Beracha recited by a man, so that they satisfy all opinions. This is the ruling of the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Ekeb (19), and of Rav Pinhas Zevihi (contemporary), in his work Ateret Paz (p. 249; listen to audio recording for precise citation).
It must be emphasized that proper standards of modesty must be maintained when women come to the synagogue for Birkat Ha’hama. Strict observance of the Rabbinic obligation of Birkat Ha’hama must certainly not come at the expense of Seni’ut (modesty), which constitutes a Torah obligation. Congregations must therefore ensure that the women stand separate from the men when they come to the synagogue to hear Birkat Ha’hama.
Summary: The authorities debate the question of whether a woman recites Birkat Ha’hama. Women should therefore ensure to come to the synagogue to hear the Beracha recited by a man. Needless to say, proper standards of modesty must be strictly maintained.
