Men are obligated to recite the blessing of “Shelo Asani Isha” each morning within their morning blessings. Obviously, women are not to say this blessing and it is forbidden to do so. The question however is raised regarding whether women are to say a blessing in place of the blessing of Shelo Asani Isha, as we will discuss next in B.
B. The law:
Many Poskim record that women are accustomed to recite the blessing of “Sheasani Keritzono/That He made me according to his will” in the place of the blessing of “Shelo Asani Isha” [and so is the widespread Ashkenazi custom]. Other Poskim , however, rule that the blessing is not to be said being that it has no source in the Talmud [and so is the widespread Chabad custom as explained next]. Some Poskim conclude that it is to be said without God’s name [and so is the Sephardic custom].
The Chabad custom: The widespread custom amongst Chabad women, including the Rebbetzins of Chabad, is not to say the blessing of Sheasani Kiritzono, and hence there is no blessing said in the place of “Shelo Asani Isha.” However there are some Chabad women of prestige Chabad lineage who are accustomed to say the blessing of Sheasani Keritzono based on a tradition that they received. The Rebbe did not voice any unequivocal opinion on the subject, and when asked, he forwarded the questioner to women of lineage to clarify the matter. Thus, the Rebbe neither negated nor condoned its practice, and left it for the tradition of the families of women to decide, explicitly stating that he has yet to reach a conclusion on the matter.
 Admur 46:4
The reason: This blessing is recited in thanks to G-d for creating us as a free male Jew, which has the merit and obligation to fulfill all of G-d’s commands that are given in the Torah, as a female is only obligated in certain commands. [Admur 46:5 based on Beis Yosef, Levush; Kaf Hachaim 46:32] Alternatively, the Kabalists explain that these three blessings are recited in thanks to G-d for not attaching to our soul, which ascended during sleep, the spirit of a gentile, slave, or woman. [Admur 46:5; M”A 46:10; Matzas Shmurim Kavanas Habrachos; See Kaf Hachaim 46:32] Alternatively, it is said as a thanks to Hashem for not originally placing our soul into the body of a gentile, slave or woman. [First explanation of Matzas Shmurim brought in Kaf Hachaim ibid, omitted by Admur.]
 Pashut; Koveitz Zalman Shimon p.28; Maaneh of Rebbe “it is obvious that women cannot say the blessing of Shelo Asani Isha”
 Admur 46:4; Michaber 46:4; Levush 46:5; Tur 46; Abudarham Seder Shacharis Shel Chol; Taz 46:4; P”M 46 M”Z 4
 The reason: This blessing comes to justify the judgment of G-d upon herself which inherited her with a negative aspect. [Admur ibid; This means to say that despite the negative fact that He did not obligate them to fulfill all of His commands nevertheless they bless Him and thank Him for His judgment.]
 Likkutei Maharich [although arites to say Baruch Sheim afterwards]; Halichos Bas Yisrael 2:5
 Peri Chadash 46:4; Mateh Yehuda 46:10; Shalmei Tzibur p. 54; Makor Chaim [Chavos Yair] 46:4; Radbaz in Metzudos David Mitzvah 74
 Chida in Kesher Gudal 5:23; Siddur Beis Oveid 13; Siddur Yaavetz; Ben Ish Chaiy Vayeishev 10; Od Yosef Chaiy Vayeishev 9; Aruch Hashulchan 46:11; Kaf Hachaim 46:41; Yechaveh Daas 4:4; Chazon Ovadia 1:38; Halacha Berurah [Yosef] 46:10 footnote 38
 All Sephardic Poskim ibid
 See glosses of Rav Raskin on Siddur; Yagdil Torah 33:50, 34:86, 36:156; Koveitz Zalman Shimon p. 28
 Rabbi Beryl Yunik in a letter to the Rebbe writes that he had verified regarding the following women that they did not say it: The Rebbetzin that she believes that her mother [Rebbetzin Nechama Dina] did not say it; Rebbetzin Chanah Gurary that she does not say it and that Rebbetzin Shterna Sarah stated in front of the Rebbe Rashab and Rayatz that she does not say it
 Rav Zalman Shimon Dworkin writes that the custom amongst women of Anash is to not say the blessing being it was not written by Admur in the Siddur. However he then mentions that there are women also amongst Anash that are accustomed to say it. [Koveitz Zalman Shimon p. 28] Rav Pesach Bugomilsky wrote in Yagdil Torah 33:50 against this custom proving that the fact Admur omitted it from the Siddur shows that one is not to say it; Glosses on New Siddur Tehilas Hashem write not to say it.
 Rav Shalom Marazov in Yagdil Torah 34:86 argued that it was the custom amongst the women in his family to say it, and that his family was very close to the family of the Rebbe Rashab, and hence one can assume that the wives of the Rabbeim themselves said it. Rav Zalman Shimon Dworkin writes that the custom amongst women of Anash is to not say the blessing being it was not written by Admur in the Siddur. However he then mentions that there are women also amongst Anash that are accustomed to say it. [Koveitz Zalman Shimon p. 28] The custom of the Beis Rivkah girls school in Crown Heights was to recite this blessing. [see Yagdil Torah 34:86]
 Igros Kodesh 20:63 [The Rebbe was addressed this question and answered that the asker should verify this matter amongst the women of Anash that have a tradition regarding it.]; Maaneh of Rebbe “it is obvious that women cannot say the blessing of Shelo Asani Isha however, regarding how the blessing should be said, one should clarify this matter by women of Anash who have a tradition in this.” Maaneh of Rebbe “as for the reason of why blessing of Sheasani Keritzono was not written in the Siddur, this can be explained in different opposing ways, and at the moment I do not have a final arbitration on the matter”