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Share(ו) ...וּמְבָרֵךְ אָדָם בְּכָל יוֹם בָּרוּךְ אַתָּה יְיָ׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עָשַׂנִי גּוֹי. בָּרוּךְ אַתָּה יְיָ׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עָשַׂנִי אִשָּׁה. בָּרוּךְ אַתָּה יְיָ׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עָשַׂנִי עָבֶד:
(6) ... A male recites daily the following blessings, "Blessed art Thou, O Lord our God, King of the Universe, who hast not made me a heathen"; "Blessed art Thou, O Lord our God, King of the Universe, who hast not made me a bondman"; "Blessed art Thou O Lord our God, King of the Universe, who hast not made me a woman"
רב אברהם בן הרמב”ם (במעשה רוקח)
כד חזי איניש גוי מברך...
R. Abraham b. Maimonides (12th c. Egypt)
When one sees a non-Jew one blesses...
עלי תמר ברכות פרק ד הלכה ד
ושמעתי שהרבנית המלומדת והחכמה בתו של הגר"י מהמבורג ואשתו של הרב ר"מ מליסקא ואמו של הגה"ק מרופשיץ שאלה לבעלה הרב האם השואב מים מהבור הזה חשוב יותר ממני שמברך שלא עשאני אשה, ופייסה בעלה ואמר כ"א מברך ביחס לאשתו, והבור הזה מברך ג"כ ביחס לאשתו שהוא לכה"פ מחויב במצוות והיא לא.
R. Ysachar Tamar (20th c. Israel)
And I heard the wise and learned Rabbanit, the daughter of the great rebbe of Hamburg, the wife of the Rebbe from Liska, and the mother of the holy giant from Rofshitz asked her husband, the rabbi, if the water collector is more important than she, for he recites "She Lo Asani Ishah." And her husband appeased her and said everyone recites that blessing relative to their own wife, and this uneducated man is also saying it relative to his wife, for he, at the very least, is still obligated in Mitzvot and she is not.
רבינו מנוח הלכות תפילה פרק ז הלכה ו
שאחר שילך לעסקיו אי אפשר שלא יפגע בגוי או בעבד או באשה וישאו ויתנו עמו. ולפיכך תקנו לברך אלו השלש ברכות כדמות התראה ואזהרה שלא יתערב עמהם וירחיק דעתו מהם.
R. Hezekiah b. Manoach (13th c. Provence)
For after one goes about his business it is impossible that they will not meet a non-Jew or a slave or a woman and have to interact with them. Therefore, they established to say these three blessings as a form of warning to not mix with them and to distance one's self from them.
תוספתא מסכת ברכות (ליברמן) פרק ו
הלכה יח
ר' יהודה או' שלש ברכות חייב אדם לברך בכל יום ברוך שלא עשני גוי ברוך שלא עשאני בור ברוך שלא עשאני אשה גוי שנ' כל הגוים כאין נגדו כאפס ותהי נחשבו לו בור שאין בור ירא חטא אשה שאין הנשים חייבות במצות משלו משל למה הדבר דומה למלך בשר ודם שאמ' לעבדו בשל לי תבשיל והוא לא בשל תבשיל מימיו לסוף מקדיח הוא את התבשיל ומקניט את רבו להפוך לו חלוק והוא לא הפך חלוק מימיו לסוף מלכלך את החלוק ומקניט את רבו
Tosefta Berachot 6:18
R' Yehudah said three blessings a person has to say every day. "That I was not made a non-Jew," "That I was not made ignorant," "That I was not made a woman." A non-Jew for it is written, "all the nations are compared to you zero." An ignorant person, for the ignorant do not fear God. A woman, for women are not obligated in Mitzvot. It is comparable to a parable. It is like a human king who said to his slave, cook me food. And his slave had never cooked food before so he burnt it and his master got made at him. Overturn my robe, and he had never done that before, and in the end he got it dirty and his master got angry at him.
And when he blesses "Who did not make me a woman," he should have in mind that even though she [a woman] is just as important as he is, she is not obligated in all the mitzvot like a man. And from here [we learn] that these berachot are intended primarily in order to thank God for the obligation of Torah and mitzvot in which we are obligated.
מגן אברהם סימן מו ס"ק ט
ול"נ דאם היה מברך שעשני ישראל לא היה יכול לברך שעשני בן חורין שעשני איש שהכל בכלל וכוונתו לברך על כל דבר בפ"ע כו' עכ"ל ב"ח ומשמע מדבריו דאם טעה ובירך שעשני ישראל שוב לא יאמר שלא עשני עבד או אשה, ול"נ דאע"ג שאמר ישראל או יהודי אשה בכלל דכל התורה נאמרה בלשון זכר ואפ"ה אשה בכלל
Magein Avraham OC 46:9
"And I [the Bach] think that if one said SheAsani Yisrael they would no longer be able to say SheAsani Ben Chorin, SheAsani Ish, for it implies all of it. And one is intending to say a blessing on everything in its own right." So says the Bach. And it is implied from his words that if one mistakenly said "SheAsani Yisrael" you would no longer be able to say "SheAsani Eved" or "SheAsani Ishah." But I think that even if you said SheAsani Yisrael or SheAsani Yehudi, a woman is included in that too, for the Torah was written in masculine but it still includes women.
The general rule is that anyone who changes the formula that the sages coined for berachot is in error. This refers to adding to or removing from the text that our sages enacted. However, if one said the core matter that our sages enacted, but changed to a different text, even though it is not proper to do this from the outset, after the fact one has discharged [the obligation of reciting the beracha].
There are those who wish to stop saying the beracha entirely, but one cannot cast one's hand against a beracha that our sages enacted if not for a great need and a "time to act for God," and this would also require wide halachic consensus… Others suggest changing the men's blessing from negative to positive, as to recite "Who made me a man," but whether one can recite that with mention of God's name and kingship requires further investigation, because it is not in accordance with the language that our sages set…. We cannot bring "Who made me an Israelite," which is found in some prayer books, as a proof, because it is known that its source is fear of the censor…
And I happen to love reciting birkot ha-shachar daily and take particular comfort in the expression she-asani kirtzono. If there is a more beautiful blessing that embodies God's love for the individual, then I do not know of it. I find the blessing stunning. And, for this reason, I feel sorry for men who do not recite it….It is an affirmation of what every single person is, a unique and special creation and manifestation of God's will.