Interestingly, R. Naphtali Tsvi Judah Berlin, She’iltot, vaYakhel, She’iltah 67, Ha’amek She’eilah, end of no. 3, maintains that even according to Maimonides women have the option recite a benediction on a time determined commandment as a reshut (option).
21.This very point is mentioned by R. Goren in his retraction/clarification cited in note 57 below. R. Abraham Abele haLevi Gombiner, Magen Avraham, O.H. sec. 296, no. 11, suggests that even according to Rabbeinu Tam, women are allowed to pronounce unnecessary berakhot which contain the word “ve-tsivanu” (“and has commanded us”) only where the blessing accompanies the performance of an action commandment. On the other hand, where the very prayer itself is the fulfillment of the mitsvah, Rabbeinu Tam will concur with Maimonides that women are not permitted to voluntarily undertake to pronounce the Almighty’s name where they are not so obliged. According to this view, Ashkenazic women, like their Sephardic sisters, could not rely upon Rabbeinu Tam’s ruling (as understood by R. Goren) to recite public prayer texts in the absence of a minyan. Here, the mitsvah is purely the prayers themselves, which therefore do not fall within the ambit of Rabbeinu Tam’s heter. The majority of authorities, however, disagree with Magen Avraham’s distinction. See at length Resp. Yabia Omer, II, O.H. sec. 6 and sources cited therein; cf Resp. Yabia Omer IX, O.H., sec. 108, no. 28. On the contrary, R. Shlomo Zalman Auerbach maintains that where the very benediction itself is the fulfillment of the mitsvah, e.g. birkhot limud haTorah, then even Sephardic women may recite the berakha. See: R. Shlomo Zalman Auerbach, Resp. Minhat Shlomo, II, sec. 59, no. 22 in Otsrot Shlomo 5759 Edition and sec. 58, no. 3, subsec. 2 in Sons’ 5760 Edition; Halikhot Shlomo, Hilkhot Tefilla, sec. 6, Dvar Halakha no. 7 and sec. 7 Dvar Halakha no. 2; Shulkhan Shlomo, Hilkhot Yom Tov, Part 2, Dinei Kiddush veHavdala, sec. 19; and responsum quoted in Resp. Yabia Omer IX, O.H., sec. 11. See, however, Shulkhan Shlomo, Hilkhot Yom Tov, Part 2, Hilkhot Yom Tov, sec. 529, note 1.
Conversely, there is room to claim that even Sephardic women may rely on Rabbeinu Tam in our case, since none of the texts involved contain the problematic phrase “ve-tsivanu.” See Rosh, Kiddushin, chapter 1, sec. 49; Magen Avraham, ibid.; R. Ezekiel Landau, Tsiyyun leNefesh Hayya, Berakhot 26a; R. Judah Leib Graubart, Resp. Havalim baNe’imim, III, O.H. sec. 8; Halikhot Beita, Petah haBayyit, no. 21 and sec. 5, n. 11; R. Jacob Bezalel Zolty, Sefer haZikaron leMaran haGriv Zolty, Mishnat Ya’aveits, Hilkhot Tsitsit 3:9, p. 58; R. Shlomo Zalman Auerbach, cited by R. Yehoshua Yeshayahu Neuwirth, Shemirat Shabbat keHilkhata, II, sec. 61, no. 24, note 69, Resp. Minhat