Other than physical form which characteristics define a woman? We know what a woman is. One can easily identify by her physical characteristics. Among the five aggregates form is only one of aspects which defines identity.
I want to know are there any other characteristics which define a women ?
The Pali scriptures refer to the 'faculty of femininity' ('itthindriya'), as follows:


  Mendicants, there are these three faculties.What three? The faculties
  of femininity (itthindriya),
  masculinity (purisindriya) and life (jīvitindriya).
  
  SN 48.22


Thus, it appears the biological aggregate/faculty of form may possibly be one way to define a "woman" (itthi). However, it appears such a biological definition is not necessarily "identity" ("jati"). 

SN 12.2 defines "identity" ("jati") as follows: 


  Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti
  abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho


Here, SN 12.2 (&amp; also MN 98) explains "identity" ("jati") is produced (abhinibbatti) from how both physical &amp; mental aggregates are manifested &amp; used (khandhānaṃ pātubhāvo) and from what sense objects are sought &amp; taken possession of (āyatanānaṃ paṭilābho). 

Therefore, the following suttas AN 6.52 &amp; AN 7.51 below describe other characteristics which define a woman. In other words, AN 6.52 &amp; AN 7.51, below, provide descriptions the manifestation &amp; use of aggregates ('faculties', 'gestures', 'manners', 'poise', 'desires', 'voice', 'charms', 'delight', 'excitement', 'attending outwardly', etc) and the seeking/taking possession of sense objects (such as 'a man', 'children', 'adornments', etc) which may possibly define the category of beings (sattanikāye) called "women". 


  Itthī kho, brāhmaṇa, purisādhippāyā alaṅkārūpavicārā puttādhiṭṭhānā
  asapattībhinivesā issariyapariyosānā ti
  
  A man, O brahmin, is a woman’s aim, her quest is for adornments, her
  mainstay is sons, her desire is to be without a co-wife and her ideal
  is domination. (Nyanaponika)
  
  A man, brahmin, is the aim of women; their quest is for adornments;
  sons are their support; they on intent on being without a rival; and
  their final goal is authority. (Bodhi)
  
  Women have a man as their ambition. They’re preoccupied with
  adornments. They’re dedicated to their children. They insist on being
  without a co-wife. Their ultimate goal is authority. (Sujato)
  
  AN 6.52
  
  
  
  The Blessed One said: “A woman attends (manasi karoti) inwardly to her feminine
  faculties (itthindriya), her feminine gestures, her feminine manners, feminine
  poise, feminine desires, feminine voice, feminine charms. She is
  excited by that, delighted by that. Being excited &amp; delighted by that,
  she attends outwardly to masculine faculties, masculine gestures,
  masculine manners, masculine poise, masculine desires, masculine
  voices, masculine charms. She is excited by that, delighted by that.
  Being excited &amp; delighted by that, she wants to be bonded to what is
  outside her, wants whatever pleasure &amp; happiness that arise based on
  that bond. Delighting, caught up in her femininity, a woman goes into
  bondage with reference to men. This is how a woman does not transcend (nātivattati) her femininity.
  
  AN 7.51


The above said, an enlightened bhikkhuni (Buddhist nun) that does not manifest/use/possess aggregates &amp; sense objects in the above described ways appears to not have the identity (jati) of "a woman", as follows: 


  What does womanhood matter at all. When the mind is concentrated well.
  When knowledge flows on steadily. As one sees correctly into Dhamma.
  
  One to whom it might occur, 'I'm a woman' or 'I'm a man' Or 'I'm
  anything at all' — Is fit for Mara to address.
  
  SN
  5.2


However, AN 7.51 does contain the phrase: "This is how a woman transcends her femininity. Evaṃ kho, bhikkhave, itthī itthattaṃ ativattati".

Therefore, it appears the 'faculty of femininity' ('itthindriya') or form aggregate may possibly generically define a "woman" however such "femininity" can be "transcended" ("ativattati") by not attending to it (na manasi karoti), by not manifesting it (na khandhānaṃ pātubhāvo) &amp; by not identifying with it (anabhiratā). 


  And how does one become unbound?
  
  Kathañca, bhikkhave, visaṃyogo hoti?
  
  A woman doesn’t focus on her own femininity:
  
  Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ na manasi karoti—
  
  her feminine moves, feminine appearance, feminine ways, feminine
  desires, feminine voice, and feminine adornment.
  
  itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ
  itthālaṅkāraṃ.
  
  She isn’t stimulated by this and takes no pleasure in it.
  
  Sā tattha na rajjati, sā tatra nābhiramati.
  
  So she doesn’t focus on the masculinity of others:
  
  Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṃ na manasi
  karoti—
  
  masculine moves, masculine appearance, masculine ways, masculine
  desires, masculine voice, and masculine adornment.
  
  purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ
  purisālaṅkāraṃ.
  
  She isn’t stimulated by this and takes no pleasure in it.
  
  Sā tattha na rajjati, tatra nābhiramati.
  
  So she doesn’t desire to bond with another.
  
  Sā tattha arattā tatra anabhiratā bahiddhā saṃyogaṃ nākaṅkhati.
  
  Nor does she desire the pleasure and happiness that comes from such a
  bond.
  
  Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati.
  
  Sentient beings who are not attached to their femininity are not bound
  to men.
  
  Itthatte, bhikkhave, anabhiratā sattā purisesu visaṃyogaṃ gatā.
  
  This is how a woman transcends her femininity.
  
  Evaṃ kho, bhikkhave, itthī itthattaṃ ativattati.
  
  AN 7.51