Are women included in the obligation of Birkot Ha’shahar – the series of Berachot that we recite every morning?
From the rulings of the Shulhan Aruch, it appears that women should, indeed, recite these Berachot just like men. The Shulhan Aruch writes that instead of reciting the Beracha of "She’lo Asani Isha," a woman recites the Beracha of "She’asani Ki’rsono." This clearly implies that women recite all the morning blessings like men, the only difference being that they substitute "She’lo Asani Isha" with "She’asani Ki’rsono."
One might, however, question this Halacha, in light of the fact that the requirement of Birkot ha’shahar seems to fall under the category of "She’hazman gerama" – Halachic obligations bound by time. These Berachot must be recited specifically during the day – preferably in the morning – and therefore, in light of the general rule exempting women from time-bound obligations, it would appear that women are not included in this requirement. And, according to Sephardic custom, women should not recite a Beracha before performing a Misva from which they are exempt. How, then, can the Shulhan Aruch permit women to recite Birkot Ha’shahar?
Hacham Ezra Attia (1885-1970) answered this question by distinguishing between two different kinds of Berachot – Birkot Ha’misva (Berachot recited before performing a Misva) and Birkot Ha’shebah (Berachot recited to praise God over certain phenomena). The Sephardic custom concerning women’s recitation of Berachot applies only to Birkot Ha’misva. When a woman performs a Misva from which women are technically exempt, then she does not recite a Beracha. When it comes to a Birkat Ha’shebah, however, a woman may recite the Beracha even if women are not, strictly speaking, included in the requirement. Therefore, even though Birkot Ha’shahar qualifies as a time-bound obligation, it is certainly permissible – and, in fact appropriate – for women to recite these Berachot.
It should be noted that the Beracha of "She’asani Ki’rsono" is recited without Shem U’malchut (meaning, without the phrase "Hashem Elokenu Melech Ha’olam"). Furthermore, women recite the text of "She’lo Asani Goya" in place of "She’lo Asani Goi," and "She’lo Asani Shifha" in place of "She’lo Asani Abed." The Kaf Ha’haim (Rav Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) ruled that women should recite these two Berachot without Shem U’malchut, but Halacha follows the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who, based on the position of the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), ruled that they should recite the full text of these Berachot.
Summary: It is proper for women to recite Birkot Ha’shahar. They replace the text of "She’lo Asani Goi" with "She’lo Asani Goya," and "She’lo Asani Abed" with ""She’lo Asani Shifha." In place of "She’lo Asani Isha," they recite the Beracha of "She’asani Ki’rsono," but without the phrase "Hashem Elokenu Melech Ha’olam."
