The Gemara in Masechet Berachot (60B) lists ten Berachot that one must recite each day praising God for various phenomena that we experience on a daily basis; we generally refer to these Berachot as "Birkot Ha'shachar," or "the morning blessings." In Masechet Menachot (43), the Gemara adds another three Berachot – "She'lo Asani Goi," "She'lo Asani Aved," and "She'lo Asani Isha" – bringing the total to thirteen.
Additionally, the widespread custom is to recite as well the Beracha, "Ha'notein La'ya'eif Ko'ach." Although the Shulchan Aruch rules that one should not recite this Beracha (Orach Hayim 46:6), the Arizal was of the opinion that it should, indeed, be included in the morning blessings, and the Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1833-1909) in Parashat Vaysehev Halacha 8, follows this ruling. Moreover, the Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806) in Birke Yosef Siman 41 Seif Kattan1, claimed that had Maran (author of the Shulchan Aruch) seen the ruling of the Arizal, he would have accepted this position and required the recitation of "Ha'notein La'ya'eif Ko'ach." Indeed, it is told that Maran retracted his view towards the end of his life and accepted the inclusion of this Beracha among the morning blessings (ibid).
As mentioned, the widespread practice is to recite this Beracha, bringing the total of morning blessings to 14. When we add the Beracha of "Elokai Neshama", the Beracha of 'Gomel hassidim Tovim' and the two blessings recited over Torah learning ("Birkot Ha'Torah"), we reach a final total of eighteen Berachot.
Halacha requires reciting these Berachot even if one does not personally experience the phenomena they describe. For example, a person who is blind, Heaven forbid, nevertheless may recite the Beracha, "Pokei'ach Ivrim," which praises God for opening our eyes each morning and granting us the ability to see. (See Halacha Berura, Helek 3, Siman 46, Halacha 17.) Likewise, even a person who does not hear the rooster crow in the morning recites the Beracha, "Ha'notein La'sechvi Vina," which praises God for the rooster's crow. These Berachot are recited over the objective reality of these occurrences, and not for the personal experience, and therefore one recites all the Berachot regardless of whether he personally enjoyed the various phenomena of which they speak. (Rama, Orach Hayim 46:8)
Women must recite all the Birkot Ha'shachar, with the obvious exception of the Beracha, "She'lo Asani Isha" ("who has not made me a woman"). In place of this Beracha, they recite the Beracha, "She'asani Kirtzono" ("who has made me in accordance with His will"), but when doing so they omit the words "Hashem Elokenu Melech Ha'olam." (Orach Hayim, Siman 46:4)
The time for reciting these Berachot begins at midnight (as defined by Halacha) and continues throughout the following day, until sundown. Therefore, if a person remembered after completing Shacharit that he had forgotten to recite Birkot Ha'shachar, he must recite the Berachot at that point. The exception to this rule is the Beracha of "Elokai Neshama," which one does not recite if he had already prayed the Amida service, because the Beracha of "Mechayei Ha'meitim" (the third Beracha of the Amida prayer) fulfills one's obligation with respect to Elokai Neshama and Birchot HaTorah. (Halacha Berura, Siman 46, Halachot 19-20)
Different practices exist concerning the proper text to recite for the Beracha of Elokai Neshama. We follow the custom to recite the forty-seven-word text advocated by the Kabbalists, as cited by the Kaf Ha'chayim (46, Seif Kattan 5). This is indeed the more prevalent text and is used in most Siddurim, including the "Od Yosef Chai" edition of the Siddur. (Ben Ish Chai, Parashat VaYeshev, Halacha 2.)
Another controversy exists concerning the proper pronunciation of the Beracha "She'asa Li Kol Tzorki." According to some opinions, the final word should be pronounced "Tzerachai," in the plural form ("my needs"). However, as noted by the Magen Avraham (46: Seif Kattan 2), the proper pronunciation is "Tzorki," in the singular form ("my need"). (See Halacha Berura, Orach Hayim, Siman 46, Seif Kattan 4)
This Beracha, "She'asa Li Kol Tzorki," refers specifically to the availability of shoes, which enable us to go about and tend to our needs. The question thus arises as to whether one should recite this Beracha on Yom Kippur and Tisha B'Av, when Halacha forbids wearing leather shoes. The Ben Ish Chai, based on the teachings of the Arizal, writes that one should omit this Beracha on these days. Although Chacham Ovadia Yosef disagrees, and requires reciting "She'asa Li Kol Tzorki" even on Yom Kippur and Tisha B'Av, our practice is to follow the rulings and customs of the Kabbalists, and one should therefore omit this Beracha on Yom Kippur and Tisha B'Av. (See Shut Osrot Yoseph, Helek 3, Siman 11)
Summary: One recites all the Birkot Ha'shachar (morning blessings) even if he did not personally experience the phenomena to which they refer, such as if somebody did not hear the crowing of the rooster. The timeframe for reciting Birkot Ha'shachar extends from midnight (as defined by Halacha) through sunset of the following day. If one forgot to recite Birkot Ha'shachar and remembered only after reciting the Amida, he must still recite all the blessings, with the exception of Elokai Neshama and Birchot HaTorah. Women substitute the Beracha, "She'lo Asani Isha" with the Beracha, "She'asani Kirtzono," but they omit the words "Hashem Elokeinu Melech Ha'olam" when reciting this Beracha. The proper text for the recitation of Elokai Neshama is the one consisting of forty-seven words. One should not recite the Beracha of "She'asa li Kol Tzorki" on Yom Kippur and Tisha B'Av, when leather shoes are not worn.
