Tinyana, I, O.H., sec. 484, suggests that this option remains valid today despite the widespread custom of Ashkenazi women to recite such berakhot. R. Elijah Mizrahi, gloss to Semag, end of Lavim, and R. Moshe Soloveitchik, cited by his son R. Ahron Soloveichik, Sefer Parah Mateh Aharon, Sefer Ahava, Hilkhot Mila 3:6, dissent, however. They maintain that, according to R. Tam if a woman takes upon herself to perform a time-determined commandment, she perforce assumes as well the concomitant obligation to recite the appropriate benediction. The rationale behind this opinion is that the recitation of the berakha is an inherent part of the fulfilment of a mitsva; see: Halikhot Beita, Petakh haBayyit and Sefer Parah Mateh Aharon ibid.
32.The explanation of R. Uziel and R. Soloveitchik—that “ve-tsivanu” refers to Kelal Yisrael and not to individuals—finds earlier expression in the writings of Ritva, Kiddushin 31a, end of s.v. “keivan”; R. Pinhas haLevi Horowitz, Sefer haMikna, Kiddushin 31a, s.v. “beTosafot d.h. de-lo”; R. Ezekiel Segel Landau, Resp. Noda biYhuda, Mahadura Tinyana, O.H. sec. 112; R. Judah Loew of Prague, Hiddushei Gur Aryeh, Eruvin 96a, s.v. “mi-deLo”. See also R. Meir Dan Plotski of Ostrova, Hemdat Yisrael, I, Kunteres Torah Or, sec. 14, s.v. “Amnam”; R. Ovadiah Yosef, MeShiurei Maran haRishon leTsiyyon, Rabbeinu Ovadiah Yosef Shelita, I, Gilyon 14, Ha’azinu 5756, sec. 6, p. 54; R. Menashe Klein, Resp. Mishne Halakhot, Mahadura Tinyana, III, sec. 83; R. Yitschak Abraham Twersky, “Iyyun beShitat Rabbeinu Tam sheNashim meVarkhot al Mitsvot Asei she-haZeman Geramman,” Beit Yitshak 27 (5745) pp. 419-427. This might well be the intention of Meiri, Kiddushin 31a, s.v. “Gadol,” who writes: “Nevertheless, regarding mitsvot upon which one makes a benediction, if someone who is not obligated performs them, some say that he should make a benediction since he is a co-religionist as are women.” Similarly, Meiri Berakhot 48b, s.v. “Kol mi,” maintains that when reciting the second paragraph of birkat ha-mazon, women may say, “For Your covenant which You sealed in our flesh”—which refers to circumcision—because women “are part of Kelal Yisrael and they say these words referring to the nation of Israel.” A similar comment is made by Arukh haShulhan, O.H. sec. 187, no. 8 at the end.
33.This point is stated explicitly by R. Benjamin Ze’ev ben Mattathias of Arta, Resp. Binyamin Ze’ev, sec. 245.
34.Supra, note 24.
35.See Part 1 of the Addendum section of this paper for a collection of examples where Rabbeinu Tam’s patur ve-ose me-vareikh principle has been applied to cases not specifically involving women.