Yahweh’s 2,000 Year Judgment Period

              Yahweh’s people have been tremendously affected by religion whether they want to admit it or not.  Yahweh’s people have been spiritually restricted, tightly quenched in the Ruach, and their faith severely weakened due to mental confines of traditional religions  placed upon their spiritual lives for the past 2,000 years.

             The people of Yahweh must begin to realize that for over 2,000 years, Yahweh has freely bestowed salvation upon millions of people, both men, women, and children.  However, what most people do not understand, is that during that same period of time, Yahweh‘s 2,000 year Judgment Period for Yisrael’s sins of idolatry was also in effect.  Therefore, both Yahweh’s redemption, and His Judgment Period were working simultaneously through those years.  Since the primary years of salvation fell into the same time frame as the 2,000 year Judgment Period, redeemed people remained in manmade idolatrous religions until the Judgment Period was fulfilled.

            Unfortunately, during that 2,000 year span, Yahweh’s people continued to worship other “gods” in their churches and religious groups.  They indulged themselves in the things of religious Babylon, and with the exception of only a few, knew not what they were doing.  Most of Yahweh’s people that were redeemed during those Judgment years knew only the traditional religions, and the structured mentality of churches or rabbinical synagogues.  But now the Judgment Period has been fulfilled.  Therefore, Yahweh’s people should no longer remain in the structured confines of religion and its tortured mentality of legalism.  Now it is time for Yahweh’s people to be set free from  religion, and shake loose of all religious baggage that is not according to the Ruach of Yahweh’s Word.

 

Messianic Yisrael/Nazarene Women in Yahweh’s Ministry

Women in ministry was an issue of hot debate throughout the Judgment years because everyone assumed that women should not minister due to traditional teaching and manmade philosophies that came out of that religious period.  Today, the religious years are over, yet the issue of women being allowed in ministry is still debated to some extent even within the most spiritually advanced, and most highly motivated movement of the Ruach HaKodesh, the Messianic Yisrael/ Nazarene movement.

Historically, the church, synagogue, and Messianic Jewish congregations have virtually ignored, and rejected the truly wonderful giftings and callings of Yahweh’s women.  It has been very unfortunate that many people that have sought leadership roles within the Body have not truly sought the wisdom, knowledge, and understanding of the full counsel of Elohim on the subject of Yahweh‘s women but have continued to yield to the religious mentality of the Judgment Period.

Much adversity that rises against women in ministry even within Messianic Yisrael and Messianic Nazarene today is the direct result of leftover philosophies that were built into religious doctrines during the Judgment Period.  These philosophies have been traditionally based on two or three HaBrit Chadasha (New Testament) verses that have been taught incorrectly over the years.  Thus the religious comprehension of these few verses has been traditionally carried forth, and therefore determined to be absolute, and deemed to be in the best interest of everyone concerned if kept that way.  However, these philosophies may not be right nor as Yahweh would have it to be.

For everyone to properly understand how Yahweh sees the role of women in His spiritual service, we must return to the “ancient paths.”  For Yahweh has an appointment for women in the Messianic Yisrael/Nazarene movement.  Therefore, we must realize how tainted our minds have become from our participation in Babylonian religion, and how many restrictions we have placed upon ourselves and other people as a result of it.  This will then enable us to go to the Scriptures with a new and purified mind, and enable our hearts to open to the Ruach HaKodesh so that we may  seek Truth from the Scriptures, both the Tanakh (First Covenant) and HaBrit Chadasha (Renewed Covenant), and put it all together to get the wisdom, knowledge, and understanding that we should have before we make judgments that may stifle and hurt the Ruach in other people.  We must allow the Ruach HaKodesh to change our previous thinking if it is not properly aligned with Yahweh’s Word.  We must be willing to receive Yahweh’s Truth regardless of what we have been taught or have already formed a philosophy about or an opinion to if it is found to be incorrect.  We must have a well-balanced and Scriptural correct view on the subject of Yahweh’s women in ministry.

The following comprehensive study has been developed to bring forth Truth that has been in Scripture but has been lost or out of view, perhaps changed or even ignored for many generations.  Hopefully, it will bring a change of mind to many people; present a more balanced view of Scripture on the topic of women; and bring restoration to the Body of Mashiach.

Yahweh’s Yisraelite Women In Ancient Times

In the ancient Hebrew commonwealth of Yisrael, women enjoyed more freedom in their lives than most people think.  People often equate Yisraelite women to have been much like what we see in the Middle Eastern Moslem countries of today.  But, that is not true.  Instead of being in closed harems or under strict rules to keep their faces covered in public, Yisraelite women, and maidens appeared in public with faces uncovered.  They freely mingled with men in many daily duties and amenities of ordinary life, and to some extent affection was displayed in public.  They were colorful, beautiful women, and highly esteemed by Yisraelite men.

The following verses tell us that Ribqah (Rivkah, Rebbeca) traveled with her face uncovered in the company of men in her caravan, and did not put a veil over her face until she was in eye’s view of her intended bridegroom.  Placing a veil over her face was a betrothal custom among the ancient people to give the allusion of mystery and romance for the bridegroom to enjoy.

Bereshith (Genesis) 24:64-65 says, “And Ribqah lifted her eyes, and when she saw Yitzhak (Yitzak, Isaac) she dismounted from her camel, and she had said to the servant, ‘Who is this man walking in the field to meet us?’  And the servant said, ‘It is my master.’  So she took her veil and covered her herself.”

In this next verse, we can see that Ya’aqob openly displayed affection in front of other male sheepherders beginning with Bereshith (Genesis) 29:4, and then going on to the following verse, Bereshith (Genesis) 29:11 says, “And Ya’aqob (Ya’akov, Jacob) kissed Rahel (Rachel), and lifted up his voice and wept.”

The management of household affairs fell mostly on the Yisraelite women.  However, Mishle (Proverbs) 11:16; 12:4; 14:1; 31:10 all tell of the wonderful virtues of women that the Yisraelite man valued.  Yisraelite women were well regarded by men - fathers, brothers, uncles, and husbands.

Ancient Yisraelite Women Were Highly Gifted and Used By Yahweh

Yisraelite women exhibited excellent intellectual cultivation, decision making abilities, overseer and ruling powers, and occasionally held high public offices.  In addition to the “call” to a leadership role within the congregation of Yisrael, the highly anointed gifting of prophetess can be seen in several women of Yisrael’s history. “Nebiyah” is the Hebrew word for “inspired woman” or prophetess.  A prophetess was a woman who was entrusted by Yahweh to verbally bring forth His Word, and was given the ability to interpret or teach the meaning of the Word of Yahweh that was spoken. She also gave counsel and direction through the Word of Yahweh to the people, including men.

  Deborah, An Inspired Woman

 Deborah, the wife of Lappidoth, was an “inspired woman,” a prophetess that was given the highest leadership role in ancient Yisrael before the period of the Kings.  She ruled over Yisrael for 40 years as a wise and extremely wise and capable leader.  Among her duties was to act as lawgiver or judge or governor.  She decided between controversies, executed punishment or gave vindication to both men and women through her ruling powers given to her by Yahweh.  Yahweh used Deborah as a national ruler and in the Ruach (Spirit) of a spiritual ruler in the Bet Din (ruling bench of the synagogue).

Shophetim (Judges) 4:4-5 states, “And Deborah, a prophetess, the wife of Lappidoth, was ruling Yisrael at that time.  And she was dwelling (having her office) under the palm tree of Deborah between Ramah and Beyth El (Beth El) in the mountains of Ephrayim.  And the children of Yisrael came up to her for right-ruling.”

  Huldah, An Inspired Woman

Huldah, another prophetess of Yahweh spoke forth the judgment of Yahweh to several men that sought her out, and then gave them directions to deliver the message to the King of Yehudah in 2 Melakim (Kings) 22:14-20.

  Miriam, An Inspired Woman  

Yisraelite women also took considerable roles in public celebrations.  Miriam (Miriam), the sister of Moshe (Moses), and a prophetess became the joyous song and dance leader, and spiritual warrior for the congregation of Yisrael, praising Yahweh with timbrel (tambourine or small hand drum) while crossing through the Sea of Reeds (Red Sea), or thereafter when they reached the shore.  Under the inspiration of the Ruach HaKodesh she led the women of the congregation in a highly motivated act of praise as Yahweh moved the waters of the Sea to destroy the Mitzrite (Egyptian) army.

  An Yisraelite Woman Taught A King 

As we have already learned, the office of prophetess enabled several Yisraelite women to instruct or explain the Word of Yahweh that was spoken to others, including men.  One very good acknowledgment of a woman instructing a man is found in Mishle (Proverbs) 31.  In the first verse, Sovereign Lemu’el shares with us the marvelous instruction that he received from his mother.  We do not know at what age this instruction was given to him but it prepared him for his adulthood, the age of seeking a wife, and the position of King.

Yisraelite Women During First Temple Time

During the first temple that was built by Shlomo (Solomon), the Scriptures are fairly silent regarding Yisraelite women’s participation in the commonwealth.  However, when we look at the first Temple that was constructed for the worship of Yahweh, we will find that Yisraelite women had the freedom to enter the Temple to pray and to worship Yahweh.  In the following verse, we see that Hannah entered the Temple to weep and cry before Yahweh.  1 Shemu’el (Samuel) 1:7 says, “And so he did, year by year.  Whenever she went up to the House of Yahweh, she was provoked, so that she wept and did not eat.”  In verse 9, Eli, the priest, was sitting at the doorway of the Hekel and noticed Hannah weeping, indicating that she was near the Holy of Holies area in the interior of the Great Temple.  Yisraelite women were not restricted from the Temple in Yerushaylim until later in Yisrael’s history.

Yisraelite Women During Second Temple Time

When King Herod rebuilt the Temple in Yerushalyim in 20/19 B.C., a specific courtyard area was designed and constructed that allowed the Yisraelite women to stand only in the designated Court of Women.  During this era in Yisrael‘s history, the Yisraelite women were separated from the men when standing before Yahweh at the Temple.

Rabbis Separate Women From Men In Yisrael’s Worship

Earlier in Yisrael’s history, after the Babylonian exile when the Jews returned to Yerushalyim in 536 B.C., the use of the “synagogue” (Greek word meaning “a meeting place for an assembly or congregation pertaining to Jews”) came into renewed popularity.

Under the direction of the leaders of the synagogues, Yisraelite women were further restricted and separated from men worshippers.  The practice of erecting a 5’-6’ wall or dividing partition to separate the men from the women in the synagogue during services came into view.  Later in the development of the synagogue, side rooms or screened galleries were added to the interior of the synagogue to further separate the men from the women during services.  This practice continues to this day in Orthodox Jewish synagogues.

The rabbinical idea that men had to be separated from women during the worship of Yahweh is very important to understand.  Through this manmade restriction, the rabbis developed a female restricted religion that was never intended to be in Yahweh’s eyes.    We really need to comprehend that these rabbinical restrictions placed upon Yahweh’s women have had a direct bearing on today’s churches and synagogues, and the interpretation of HaBrit Chadasha (Renewed Covenant). 

During Yahshua’s time on earth, the rabbinical restricted religion was in full swing, and He challenged many issues regarding rabbinical laws during His ministry.  Later in the study, we will go to the most commonly interpreted scriptures used against Yahweh’s women in ministry, and we be able to relate how the rabbinical influence has truly set a pattern in religion that has traditionally worked against Yahweh’s women in ministry.  We will also learn Truth from those debated scriptures as the Ruach HaKodesh sheds light on them for our own renewed understanding.  In this very context, we find that  2 Corinthians 3:17 states, “Now Yahweh is the Ruach, and where the Ruach of Yahweh is, there is freedom.”

Yisraelite Women During Yahshua’s Time

During Yahshua’s time, the spiritual lives of Yisraelite women were under the restrictions, bans, and abuse of the Jewish rabbinical leaders.  Jewish women were expected to perform their daily duties to the satisfaction of their husbands and rabbinical leaders.  Yet they were totally separated from them in the area of worship to Yahweh.  And they were often found guilty of offenses, even put to death, when men were excluded from punishment even though they were equally guilty in their involvement in the crime.  

Yahshua Points Out the Rabbis Hypocrisy

Yochanan (John) 8:1-11 sheds light on the hypocritical state of the rabbis judgments regarding men and women committing adultery.  In this portion of  HaBrit Chadasha, we find the rabbis bringing a woman charged with adultery to Yahshua to test His knowledge on rabbinical law.  This was a big mistake to test the “Giver of the Torah” (they had no idea, no clue who Yahshua really was).  In their failure, to follow Yahweh’s Torah found in Wayyiqra (Leviticus) 20:10 which states, “And a man who commits adultery with the wife of another man, who commits adultery with the wife of his neighbor: the adulterer and the adulteress shall certainly be put to death,” the Rabbis openly revealed their hypocrisy to Yahshua.

Because of the rabbis’ hypocrisy to condemn the woman but not the man equally involved, and their failure to even produce the guilty man, Yahshua condemned their hypocrisy, and their willful disobedience to Yahweh’s commandments by writing the rabbis’ names in the dirt.  By doing this one act, Yahshua brought fulfillment to  Yirmeyahu (Jeremiah) 17:13 which states, “O Yahweh, the expectation of Yisrael, all who forsake You are put to shame. ‘those who depart from Me shall be written in the earth, because they have forsaken Yahweh, the fountain of living waters.” 

The Rabbis were equally guilty of transgression as the woman was in Yahweh/Yahshua’s eyes.  He then asked the rabbis to cast the first stone (heavy rock) that would administer the punishment of death for her crime.  They fled in shame for what they had done.  Yahshua released the woman with the commandment, “to sin no more.”

Yahshua Defended Women’s Rights

  Yahshua also defended women that were greatly abused by the rabbinical system that allowed a husband to divorce his wife over some trivial matter.  One example is that a husband could divorce his wife if he were unsatisfied with a meal that she set before him to eat.  Hypocrisy granted the divorce, and the woman was left to fend for herself.

This abuse was long standing and Yahshua came to set the record straight that in the eyes of Yahweh only adultery was the grounds for divorce.  He made it known that both the husband and wife would be considered guilty of adultery equally if the husband divorced his wife for a trivial reason.  Mattithyahu (Matthew) 5:31-32 says, “And it has been said, ‘Whoever puts away his wife, let him give her a certificate of divorce (get).’  But I say to you that whoever puts away his wife, except for the matter of whoring (adultery), makes her commit adultery.  And whoever marries a woman who has been put away commits adultery.”

Mattithyahu (Matthew) 19:3-9 also states, “And the Pharisees came to Him, trying Him, and saying to Him, ‘Is it right for a man to put away his wife for every reason?’  And He answering, said to them, ‘Did you not read that He who made them at the beginning made them male and female, and said, ‘For this cause a man shall leave his father and mother and cleave to his wife, and the two shall become one flesh’?  So that they are no longer two, but one flesh.  Therefore, what Elohim has joined together, let man not separate.”  

“They said to Him, ‘Why then did Moshe command to give a certificate of divorce (get), and to put her away?”

“He said to them, ‘Because of the hardness of your hearts, Moshe allowed you to put away your wives, but from the beginning it was not so.  And I say to you, whoever puts away his wife, except on the grounds of whoring (adultery), and marries another, commits adultery.  And whoever marries her who has been put away commits adultery.”

Yahshua Came to Save and Restore His People to Yahweh

Yahshua came to save and restore His people to Yahweh and His instructions.  He came to renew all things of His Father, to perfect His Father’s instructions, and to set people free from rabbinical, manmade religion, and its restrictions, bans, and abuses.

He did not come to start a new religion but to liberate His people so that they might once again move in faith (trust in the Father), and worship the Father in the Ruach HaKodesh and in Truth.  Yahshua came to re-institute the freedom that His people once enjoyed in their spiritual lives before rabbis took over the Seat of Moshe and the commandments of Yahweh for their own interpretation.  To this account, Yahshua rebuked the rabbis strongly in Matthew 23:1-39.

The Father Bestowed THE GREATEST HONOR IN MINISTRY Upon Messianic Yisraelite Women

Messianic Yisraelite women of the Scriptures were greatly loved and highly respected by Yahweh, as they are today, and were and still are equally loved and respected by His Son, Yahshua.  Yahshua reflected His Father’s loving concern for their lives, their spirituality, and their role in the Father’s earthly Creation.

What many people fail to remember or maybe do not even truly realize is that the Father respected women’s spirituality so much that He assigned the most important role to them that superceded all roles that men have been assigned to in the Body of Mashiach.

He chose women to be the first among His Creation to enter the Empty Tomb (Matthew 28:1-10), and to see and fully realize the fulfillment of Yahshua’s death - that Yahshua has risen from the dead!

In the above portion of Scripture, we see that the women came to the tomb at the very earliest moment after the Shabbat (Sabbath).  At the tomb, they were authorized by a melekh (angel) of Yahweh (perhaps even Yahshua Himself) to move in the Ruach in the function of the Bet Din of a synagogue, the high office of  Sheliach Tzibbur or messengers of the congregation of Yisrael.  With urgency, the melekh (angel) entreated Yahshua’s women followers to take the resurrection message to the brothers of the congregation, and along the way He personally met the women and greeted them.  Female followers, believers in Yahshua, were given the very first task, the very first authorized role to function in after His death and resurrection. At a later time, He revealed Himself to the male talmidim (disciples). 

Messianic Yisralite Women Followed Yahshua’s Ministry

Yahshua, during His ministry on earth, formed deeper relationships with men for the purpose of ministry which is quite understandable.  Men’s lives were more adaptable and more appropriate for the task of following an itinerant rabbi then married women who took care of households, husbands, and children, or maidens still under the roof of their fathers’ authority.  Nevertheless, women followed the powerfully anointed rabbi in the thousands along with their husbands, brothers, etc., and with their children at their sides.  However, it was necessary to form a brotherhood to fulfill the task at hand but women were not intentionally left out, meant to be ignored, or esteemed less then the men.  Messianic Yisralite women were equally respected and highly commended for their assistance to Yahshua’s ministry.

Yahshua’s Ministry Restored Equality Between Men and Women

Yahshua made no distinction or separation between the spiritual roles of the men and women that followed Him.  He, in fact, restored equality between men and women in His Body, and loved all equally making no one, even His mother more important than anyone else in His ministry.  Matthew 12:46-50 & Mark 3:32-35 are verses so often misunderstood and referenced in such a negative way that many people base their conclusions that women were intentionally excluded from Yahshua’s ministry by His choice, even implying that Yahshua did not love His own mother nor see her fit to be His follower.  For shame on those who interpret these verses as such, and the injustice that they promote in the Body of Mashiach.  It is very clear that Yahshua was not leaving His mother out or being unloving to her.  He was merely stating that everyone in His ministry will be equal in His eyes, and distinction would not be made between men and women.  Matthew 12:50 states, “For whoever (men and women) does the desire of My Father who is in the heavens is My brother and sister and mother.”  Yahshua intended that women should be in His ministry by this statement.  By stating it in this way, He re-established the Yisraelite woman’s place of equality in the congregation of Yisrael, her right of spiritual freedom to function in ministry with the brothers, and is given authority by Yahshua to do so.

Yahshua Broke Rabbinical Law To Favor Women

In the Gospels, we can see that Yahshua broke rabbinical tradition in many areas including the several rules and practices pertaining to women.  On one occasion, He spoke to the Kenanite (Canaanite) woman, and found her faith in Him so overwhelming that He took mercy on her and healed her daughter (Matthew 15:24-28).  This would not have normally occurred in Yisrael at that time.  In Luke 10:29-37 in the parable about the “good Shomeronite (Samaritan),”  Yahshua revealed the hypocrisy of rabbinical laws that ignored the needs of others.  Priests and rabbis at that time would not break purity laws to assist people in need especially “goyim/gentiles” such as the Shomeronite man, and especially never allow a “goy/gentile” woman to come near them as Yahshua had allowed the Kenanite woman to do; let alone have mercy on the woman or her daughter.  

Yahshua Rebuked His Male Talmidim

Yahshua defended the role of women in ministry to be a wonderful and beautiful thing.  He realized the sensitivity of women to the Ruach HaKodesh and their willingness to step out in faith to follow the Ruach in His leading for ministry.  He also realized that His male talmidim underestimated the female role in ministry thereby Yahshua rebuked them for their outlook but gave women great accommodation for their ministry to Him.

Matthew 26:6-13 says, “And when Yahshua was in Beyth Anyah (Bethany) at the house of Shim’on the leper, a woman came to him, having an alabaster flask of costly perfume, and she poured it on His head as He sat at the table.  And when His taught ones (talmidim, disciples) saw it, they were much displeased saying, ‘To what purpose is this waste?  For this perfume could have been sold for much and given to the poor.”  However, when Yahshua noticed it, He said to them, ‘Why do you trouble the woman?  For she has done a good work toward me.  For you will always have the poor with you, but Me you do not have always.  For in pouring this perfume on My body, she did it for My burial.  Truly, I say to you, wherever this Good News is proclaimed in all the world, what this woman has done shall be spoken of also, to her remembrance.”

Yahshua Allowed Messianic Yisraelite Women To Minister To Him

     Yahshua allowed women to minister to Him personally (what greater ministry is there?), and always gave them recognition for their personal work to Him.  In Luke 7:36-48,  Yahshua compared the religious mentality of a rabbi that brought forth no love, no respect, no honor, and no hospitality to Him with the Ruach led ministry of a woman, surmised to be a sinner, who acted with great love and devotion and humility to wet Yahshua’s feet with her tears, and wipe His feet with her hair, and anoint them with perfume.  As a result He forgave the woman of her sins because faith had motivated her loving work of ministry unto the Moshiach (Messiah).  Her faith was pure, unhindered by religious pride that only motivated works of selfish hypocrisy that were found in the rabbi.  In Yohanan (John) 11:2-3 & 12:3, we find that this woman may have been Miryam (Mary), the sister of Martha and El’azar (Lazurus).

Miryam, Sister of El’azer (Lazurus)

Miryam is a great example of a woman that choose to sit at Yahshua’s feet along with the men to learn all that she could.  She was so captivated by Yahshua’s instruction that she forgot to help her sister with the usual household duties required to serve the men.  Yahshua neither denied Miryam’s desire to learn alongside the men but in fact commended her devotion to spiritual things to be above all other areas of her life.

Luke 10:38-42 states, “And it came to be as they went that He entered a certain village.  And a certain woman named Martha received Him into her house.  And she had a sister called Miryam (Mary), who also sat (along with the men) at the feet of Yahshua and heard His word.  But Martha was distracted with much serving, and coming up she said, ‘Master are you not concerned that my sister has left me to serve alone?  Speak to her then, to help me.’  And Yahshua answering, said to her, ‘Martha, Martha, you are worried and troubled about many matters, but one only is necessary, and Miryam has chosen the good portion, which shall not be taken away from her.”

It is very interesting to note that Yahshua said that Miryam had chosen the good portion, which would not be taken from her.  Does religion have the right to take the desire, and the devotion that it takes for a man or a woman to study Torah and HaBrit Chadasha that would enable them to enter the ministry of instruction of the Word, from a woman simply because she is a woman?  Would Yahshua ban her from doing so?  These are questions that negate traditional religion’s hypocritical view on women teaching.

Messianic Yisraelite Women in the Book of Acts

Messianic Yisraelite women during the years stemming from the time of the Book of Acts were still restricted and separated from men in the Temple Courts and in the synagogues. It is also very possible that women were restricted from entering various rooms in the Great Temple in Yerushalayim during that time period.

Messianic Yisraelite Women Were Included in the Upper Room

Religion has led us to believe that the 120 believers, including women, met in an upper room of the Great Temple at the time that the Ruach HaKodesh came upon the people appearing as tongues of fire.  A closer look at this event may reveal just the opposite of religious interpretation. 

           Acts 1:13-15 states, “And when they came in, they went up into the upper room where they were staying:  both Kepha (Peter) and Ya’aqob (James) and Yohanan (John) and Andri (Andrew), Philip and T’oma (Thomas), Bartholomew (Bartholomew) and Mattithyahu (Matthew), Ya’aqob (James) the son of Alphai (Alphaeus) and Shim’on (Simon) the Zealot, and Yehudah (Judah) the son of Ya’aqob (James).  All these were continuing with one mind in prayer and supplication, with the women and Miryam the mother of Yahshua, and with His (Yahshua’s) brothers.  And in those days Kepha (Peter), standing up in the midst of the taught ones (included the women) - and there was a gathering of about a hundred and twenty - said.” 

The key to understanding the event begins in the above verses.  The 120 which included the women and Yahshua’s mother, Miryam, met at the place where the talmidim (disciples) were staying at or living at.  The prayer in the upper room that took place in these verses was not held in the Great Temple but a private residence.  At this private dwelling place the women were allowed to join in with the men in the prayer service.  The Greek word “hyperoon” which means “higher part of a house, apartment in the third story or upper chamber” is used for “upper room” in this portion of Scripture.

The Shavuot/Pentecost Experience

Acts 2:1-2 says, “And when the Day of the Festival of Weeks (Shavuot) had come, they were all with one mind in one place.  And suddenly there came a sound from the heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.”

The wording used in the opening verses of Acts 2:1-2 reveal that the event of the Ruach HaKodesh took place on another day, the Day of Shavuot (Pentecost),  a time after the prayer meeting of the 120 took place at a private residence.  With careful scrutiny of the passages, it would appear that only the men were sitting in the Temple on the Day of Shavuot.  The Greek word used for “house” in Acts 2:2 is “oikos” which means “home, house, temple” used in reference to a “place of worship” rather than a private residence.

Shavuot is one of the three “regalim” feast days of Yahweh when all Yisraelite men were required to go up to Yerushalayim to stand before Yahweh.

Shemoth (Exodus) 34:22-23 states, “And perform the Festival of Weeks (Shavuot) for yourself, of the first-fruits of wheat harvest, and the Feast of Ingathering (Sukkot) at the turn of the year.  Three times (Pesach/Passover, Shavuot/Weeks, Sukkot/Tabernacles) in the year all your men are to appear before the Master, YHVH (Yahweh), the Elohim of Yisrael.” 

 Therefore, Yisraelite men returned to the City of Yerushaylim three times a year to appear before Yahweh at the Great Temple.  Women and children may have traveled along with the men during these special times but were not required to stand before Yahweh as the men of Yisrael were.  It is safe to believe then that the Ruach came upon the male talmidim sitting in the Temple in Acts 2.  This is a very good indication that the Yisraelite women were restricted from even entering the rooms in the Great Temple to be with the men on this spectacular occasion.  However, Kepha (Peter) addressed the crowd at the Temple to tell the people that the talmidim speaking in tongues were not drunk but that their experience was in fact a fulfillment of Yoel (Joel) 2:28. 

Messianic Yisraelite Women Receive Shavuot/Pentecost Experience 

Acts 2:17-19 states, “And it shall be in the last days, says Elohim, that I shall pour out of My Spirit (Ruach) on all flesh.  And your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams, and also on My male servants and on My female servants I shall pour out My Spirit (Ruach) in those days, and they shall prophesy.”

Kepha (Peter) was announcing to the crowd that all Yisrael, including the Yisraelite women, would receive what the male talmidim had received if they believed the Besarot (Gospel) that was being spoken in the different languages; the women were probably standing in the Court of the Women at the Temple and could hear the male talmidim speaking in the unknown (to the speaker) tongues to be assured by Kepha (Peter) that the women would not be restricted or left out by Yahweh from having the same gift.

Messianic Yisraelite Women Were Active In Early Ministry

After the wonderful experience of that Day of Shavuot, Yisraelite women who were believers in the Besarot (Gospel) were very active in various functions of ministry during the early years of the Besarot.  Men and women alike believed the Besarot (Gospel) and received mikveh (ritual cleansing/baptism).  The unfortunate woman, Sappirah, who lied to the talmidim, and died on the spot for her lie, may not be the best example of a female believer but the story does indicate that women were involved in the fellowship of the early Messianic believers and were expected to do their share in the ministry (Acts 5:1-10).

Messianic Yisraelite Women Were Persecuted For Their Faith

Women believers were persecuted along with the brothers of the faith, and scattered throughout the area of Yehudah (Judea) and Shomeron (Northern Yisrael) as the verse in Acts 8:1 indicates all were persecuted and scattered.

Men and women believers alike were dragged off to prison in the persecution of the early congregation stated in Acts 8:3.

Messianic Yisraelite Women Were Respected in the Early Ministry

  Tabitha (Dorcas)

One outstanding Messianic Yisraelite woman believer that was so well respected by all the believers was Tabitha (Dorcas) in Acts 9:36-41.  Tabitha (Dorcas) was a well-loved and respected talmid (disciple) among the early Messianic believers known for her good works of faith and being charitable to the poor.  In the Ruach HaKodesh, Tabitha (Dorcas) was fulfilling in the Ruach (Spirit) the office of “shamash” or “deaconess” within the Body of Mashiach visibly seen in the structure of the formal synagogue.

  Miryam, Mother of Yohanan (John Mark)

Miryam, the mother of Yohanan (John also called Mark) opened her home for prayer services in Acts 12:12.  

  Ludia (Lydia) Helped Build the Kahal (Congregation) at Phillip

In Acts 16:13-15, Rav Shaul (Paul) and his fellow preachers went to a river to find the local synagogue to observe the Shabbat (Sabbath) with the local Jewish community.  Synagogues were traditionally built near a body of water.  There by the river, the men found a group of Jewish women praying.  Ludia (Lydia) was converted to the Besarot (Gospel) of Yahshua HaMashiach (Messiah) and received mikveh (ritual cleansing/baptism) along with her household.  As a result of Ludia’s work, the kahal or congregation at the City of Phillipi was developed. 

  Aquila and wife, Priscilla Were Active in Early Ministry

In Corinth, Rav Shaul (Paul) converted Aquila and his wife Priscilla to the Besarot (Gospel).  They became very active in teaching others the Truth of the Scriptures (Tanakh).  They remained in the local Jewish synagogue and instructed others in their home Acts 18:24-26.  Aquila and Prisicilla eventually risked their lives to help Rav Shaul (Paul) in Romans 16:3, and had a congregation that met in their home as stated in I Corinthians 16:19 & II Timothy 4:19.

Messianic Yisraelite Women Recognized by Rav Shaul (Paul)

We find several Yisraelite women believers in HaBrit Chadasha (N.T.) that were loved and cherished especially by Rav Shaul (Paul).  These women were recognized in the early Messianic movement of the Besarot (Gospel), and were special given credit for their hard work in the ministry of the Ruach HaKodesh (Holy Spirit).

  Miryam  

A woman by the name of  Miryam (Mary) in Romans 16:6.  

Junias

The wife or sister to Andronicus who were relatives of Rav Shaul (Paul) and both were imprisoned with Rav Shaul (Paul); both were commended and recognized as apostles in the Ruach HaKodesh (Holy Spirit) in the likeness of the synagogue office of Sheliach Bet Din, messengers or emissaries and rulers of the higher offices in the structure of a formal synagogue in Romans 16:7.  The name of Junias is often taught to be a man’s name but in Latin a name with an “as” ending is in the feminine gender thereby indicating that “Junias” was a woman.  The male gender ending for the same name in Latin would be “us.”

  Other Women Acknowledged

The following Yisraelite women believers were commended in the following scriptures:  Truphaina (Tryphena) and Truphosa, two women that worked hard in Yahweh  Romans 16:12.  Rufus’mother, chosen in Yahweh (Lord) Romans 16:13.  Julia and Olympia, set-apart women in Romans 16:15.  Numpha (Nymphas with a Latin feminine “as” ending) should be translated in “her” home in Colossians 4:15.  Euodia (Eudia) and Suntuche (Syntyche) who were having a problem but both acknowledged to be laborers in the Besarot (Gospel) in Philippians 4:2.  Claudia and Pudes (Pudens) (possibly a believing woman) in II Timothy 4:21.  Apphia, considered to be a worthy sister in the faith in Philemon 2.  The women that lived in Babel (Babylon) was acknowledged to be a chosen one in the faith in I Kepha (Peter) 5:13.  Kuria (Chosen Lady) living in Asia with a congregation in her home in II Yohanan (John) 1:1

The Body of Mashiach & HaBrit Chadasha Synagogue

In this study, we have seen that the Ruach has used Yisraelite women in various spiritual ministries of the Ruach HaKodesh despite the religious restrictions that were placed upon them during their generations.  We have also learned that in the Scriptures, the Ruach has used several Yisraelite women in spiritual service that functioned similar to offices in the official synagogue structure; in the Spirit of the offices of a synagogue. Therefore, we should realize that the Body of Mashiach is very similar to the functioning of a synagogue.

HaBrit Chadasha or the Renewed Covenant was never given in the Ruach to be a handbook for the“church” and its Roman-Grecco religious mentality.  HaBrit Chadasha was given to be a spiritual document to reveal the proper doctrine or “Bet Din” rulings and counsel for the people of Yahweh in the Body of Mashiach (Messiah).  In the pages of HaBrit Chadasha, we can see the emergence of the Body of Mashiach to be in the likeness of a spiritually functioning synagogue of redeemed believers.  So, to properly understand many of the passages in the Renewed Covenant, one must understand the development of a spiritual synagogue.

The First Messianic Yisrael Synagogue in Yerushalayim

We find that in Acts 15 the believers in Yerushalayim (Yerusalem) had formed a full functioning Messianic Yisrael synagogue under the direction of the sheliachs (apostles) and zakenim (elders).  The Yerushalayim based and well established synagogue ruled over the smaller synagogues and chaverim (fellowship/friendship meetings in homes) throughout the areas that the Besarot (Gospel) spread to.  The structure of this synagogue was very important to the emerging Messianic Yisrael communities.

A Kahal  or Community of Messianic Believers

The Hebraic concept of a community or “kahal” is that a community can be of any size but it does not automatically happen because people live together in an area.  A “kahal” or community of Messianic Yisrael believers requires order, hard work by its members, the oversight and support of Yahweh to work well, to enlarge, and remain useful.  Tehillim (Psalm)127:1 puts the concept very clearly, “If Yahweh does not build the house, its builders have labored in vain.”  

The labor involved in the building of a “kahal” is the combined study and application of Scripture on behalf of the work of a group of people devoted to the necessity of having an established “kahal.”  Without structure and order to impart the wisdom expressed in Tehillim (Psalm) 127:1, the “kahal” will not prosper.  The structure that builds order to establish and prosper a “kahal” is a synagogue.  Once a community or “kahal” is established with the structure of a synagogue, then Yahweh will establish and prosper the “kahal” or community of Messianic believers.  The “kahal” is a well-established Hebrew concept.  In Greek, this same concept is called “ekklesia” or the “assembly of the called out ones.”

A Synagogue Provides Structure to the Kahal

The synagogue provides structure for the “kahal” or community to become rooted in Yahweh.  In concept, it is the extension of the Great Temple or “Bet HaMikdash.”  Attending services in a synagogue should be like attending services in the once Great Temple that stood in Yerushalayim before rabbinical rules and restrictions were instituted.  The well-being of the individual, family, and community depends on the structure and officers of the synagogue.  The people are intimately tied to the proper functioning of the synagogue and its officers.

The Structure of a Messianic Yisrael Synagogue

A Synagogue Formed By a Minyan (Ten Righteous Scholars)

The structure of a  Messianic Yisrael synagogue is formed on the likeness of a traditional Jewish synagogue.  However, it is today inclusive of HaBrit Chadasha as well as the Torah.  It is also formed on the basis of a “minyan” or ten Torah and HaBrit Chadasha scholars, retired men able to devote themselves to daily Torah study.  A synagogue can be formed in any town large enough to have a congregation capable of financially supporting the “minyan,” the ten men, through the tithes and offerings.  The “minyan” concept is taken from Bemidbar/Numbers 13:2 says, “every one was a ruler among them.”  A ruler in Torah is a “hakham,” a judge on the “Bet Din” or ruling bench of a synagogue.

The “minyan” are to be “righteous” men with the ability to rule well.  The primary purpose of the synagogue is to rule over the believers’ lives, to make “halacha (how to walk out)” rulings to bring peace and unity within the Body or “kahal,” the community of Messianic believers.  The “minyan” must have the greatest knowledge of Torah instructions, and HaBrit Chadasha extensions of Torah, the Ruach HaKodesh for the Mind of Messiah to bring the dispensation of justice within the Messianic Yisrael community.

The Minyan

Bet Din (Ruling Bench) Officers

3 Hakhamim (Judges)- A bench of three men presiding in the “Seat of Moshe” to make halacha decisions from their knowledge of Torah, and HaBrit Chadasha extensions of Torah.  These are the rulers of the Messianic Yisrael synagogue.

The “kahal” is governed by the Bet Din (3 rulers) who are referred to as the “House of Justice” and have power to dispense justice to the community of believers.  This concept stems from Shemoth (Exodus) 18:20-22.  The other seven must function in their various ministries and must be at all times subordinate to, and faithful to carry out all directions and judgments of the Bet Din.  

Acts 15:19-20 gives us a good look at the operation of the Ruach through the “hakhamim” or Messianic Yisrael judges sitting on the “Bet Din” or ruling bench of the synagogue established in Yerushalayim.  The rulings set forth from that council of “hakhamim” or judges regarding returning Yisraelites and new converts to the faith from the Gentile countries are still in effect for all Messianic Yisrael believers today. 

The “Bet Din” of the Messianic Yisrael synagogue represents Mashiach (Messiah) as the Head of the Body or “kahal” of the redeemed (Colossians 1:18).  The offices of the Messianic Yisrael synagogue represent the structure of the Body of Mashiach (Messiah).  A synagogue has always been referred to as operating as the human body functions with a head and decision making abilities (brain), with eyes, vital organs, hands and feet.  This same reasoning is confirmed by Rav Shaul (Paul) in I Corinthians 12:12-27 to advise the congregation at Corinth to work in unity as the human body functions.

The Offices:

1.  The Sheliach Tzibbur, the angel or messenger of the assembly or congregation is an office found in Revelation 2:1, 2:8, 2:12, 2:18, 3:1, 3:7, 3:14.  The Sheliach Bet Din or angel, emissary or messenger of the Court was known as an “apostle.”  While there may be many “messengers or apostles” in the “kahal” there is only one office of “sheliach.”

Rav Shaul (Paul) was a recognized “Sheliach Tzibbur” or messenger/emissary of the “kahal” or Messianic Yisrael community.  He also ministered as a “Sheliach Bet Din” or messenger/emissary  of the Court, known as an “apostle” in Romans 1:1.

The “sheliach tzibbur” operating within the synagogue is the cantor or prayer leader, and is the public minister of the synagogue.  This office is responsible for public prayer, and appointing those to read from Torah during the service.  This officer would call seven out of the congregation to read the Torah publicly, and stand by to make sure that they read correctly, and would correct them if they made a mistake.  He is also called a “chazzan” or “overseer or bishop.”  This office appears in Acts 20:26-29; Philippians 1:1-2; I Timothy 3:1-7; Titus 1:7-9; I Kepha (Peter) 2:21-25.

2.  Parnassim/Shamashim, the pastors or deacons and deaconess (minimum of three, two men and one woman).  They are responsible for care of the poor in the “kahal” or community much like social workers.  They are in charge of the mikveh (ritual cleansing bath/baptism), administration of funds, buildings, and equipment of the synagogue, visiting the sick, attending to widows and orphans, and the burial society.

The shamash has the duty of announcing the arrival of Shabbat (Sabbath) by blowing the shofar (ram’s horn).  These pastors or deacons and deaconess are the administrators of the synagogue and perform the duties of the president, secretary, and treasurer.  They are spiritually mature men and women under the authority and direction of the Bet Din (I Timothy 3:8-13).  Qualifications for male deacons are found in I Timothy 3:8-13.  A female deaconess is an integral part of the synagogue and must meet basic qualifications as the male deacons.

This office includes female deaconesses which have duties involved in shepherding and teaching.  In this office, the deaconess usually teaches the women of the congregation (Titus 2:3-5), and deals with female related issues within the synagogue.  Whereas, the male deacons deal with the men in the congregation.

3.  Meturgeman, the one who expounds the Torah or translates the Torah and the Haftorah, the Prophets.  He is a person who is skilled in languages, and stands by those that read to translate or expound the Hebrew reading into the language of the synagogue.

4.  Moreh, the teacher of the Torah and HaBrit Chadasha.

5.  Zakenim or Elders or Presbyters who are usually older men in both physical and spiritual growth.  The following Greek words used in HaBrit Chadasha apply to this particular office in the synagogue: “presbuteros” means “elderly, older, senior; “meizon” means elder, greater or larger in age; “sumpresbuteros” means “elder.”  All three Greek words are used in HaBrit Chadasha (Renewed Covenant) for the office of “elder.”  This office is found in Acts 11:30, 14:23; I Timothy 5:5, 17 & 19; Titus 2:2; Ibrim (Hebrews) 11:2; Ya’aqob (James) 5:14; I Kepha (Peter) 5:1-2; 2 Yohanan (John) 1:1; 3 Yohanan (John) 1:1.

The Head Elder, under the supervision of the Bet Din, is in charge of primary and secondary schools (shuls) in the “kahal” or community of the redeemed.  He is in charge of training the children for their Bar/Bat Mitzvah at the age of thirteen.  This officer can also translate the reading of Torah in Hebrew into the spoken language of the congregation, and also if the sermon is given in Hebrew.

6.  Darshan or Expounder gives the sermon in a lecture style after the Haftorah (Prophets) is read.  Because of the operation of this office after the presentation of the Prophets, this office is also called “prophet.”  However, one or all of the Bet Din officers must either prepare and outline the sermon to be given by the Darshan or review the sermon that he has prepared for accuracy of Scripture and teaching.  The Darshan delivers the full sermon to the “Kahal” in the synagogue, and it may be delivered to associated “chavurim” or home fellowships.

This office is also in charge of helping anyone plead their cases before the Bet Din much like an attorney is used in a courtroom today.  This officer is used as a counselor and functions in a consolatory capacity on behalf of the Bet Din.  Darshim are often traveling preachers.  Yahshua fulfilled this role in Matthew 4:23 and in Luke 4:17-21 when He sat down and expounded Torah.  Rav Shaul (Paul) also was used in this office in Acts 13:5.

7.  Ba’al Masorah or Master of Tradition/ Masoret or Evangelist is an office that can be either an itinerate or resident office in the synagogue.  This office’s primary function is to help and instruct new converts and returning Yisraelites in their process of conversion or renewal and integration into the Messianic Yisrael community.  This office is called upon to act as a “cult buster” or “defender of the faith.”  This officer helps in preventing assimilation back into the world and deviation from the halacha or rulings as taught by the Bet Din.  This officer is responsible for preparing instruction materials in the achievement of the areas of responsibility before and under the direction of the Bet Din.  This officer is a Torah and HaBrit Chadasha scholar, and is considered a “hakhamim representative” of the synagogue in travels assigned to this office.

Author’s Note

It is of the author’s insight that in most of the above offices that operate directly under the oversight of the Bet Din in a formal Messianic Yisraelite synagogue can and should allow exceptional Messianic Yisraelite women to function equally as men in  these offices.  This insight is gleaned from revelation found throughout this study that the Ruach HaKodesh has always used spiritual women in the Spirit of these offices within the congregation of Yisrael, and the women functioned very well in them.  Today, as well as in the past, the Ruach is able to train, prepare, and appoint chosen female vessels for the task at hand.

The Gifted Ones:  The Five-Fold Ministers

The five-fold gifts in Ephesians 4:11 are in reality seven officers of the synagogue that function as a team and are referred to as the “menorah” or spiritual lampstand/light of the “kahal” or community of the redeemed (Revelation 1:12-13, 19-20, 2:1-5).  In a traditional Jewish synagogue these “gifted ones” are men.  In a Messianic Yisraelite synagogue, this office of “gifted ones” can be either men or women in ministry representing the “light” of Torah in the synagogue or in the “kahal.”  These “gifted” servants may also function in “chavurim” or home fellowships as spiritual leaders.  They are people that are chosen by the Ruach to represent the officers of the synagogue and act together as a spiritual mechanism to reach those being saved with the message of the Torah and HaBrit Chadasha.

Today, the “gifted ones” are often referred to as “five-fold ministers.”  This is an area of ministry related to the Messianic Yisraelite synagogue that should utilize the “giftings” and “callings” of Messianic Yisraelite women.  Both men and women specifically called into this ministry by Yahshua are able to flow in the five offices - apostle, prophet, evangelist, pastor, and teacher.  Both men and women officiated into the five-fold ministry should work together to build up and strengthen the Body of Mashiach (Messiah).  

The five-fold minister is very unique.  The five-fold minister will have a testimony of his or her “calling” into this particular ministry, and thereby should be accepted by the Bet Din as having the Ruach appointment.  The five-fold minister should be properly ordained to hold a recognized office in the synagogue structure, and have acquired the Ruach ability to teach Scriptures.  The five-fold minister should have the spiritual ability to carry out the various functions of the five-fold ministry.  This type of minister is “gifted” by the Ruach HaKodesh (Holy Spirit) to function at any given time in one of the offices of the five-fold ministry at the Ruach’s leading.  These “gifted” servants usually function very well in smaller congregations or “chavurim” (home fellowship groups) as spiritual leaders. 

Gifted Women Function Well in the Chavurah Ministry

Not all cities will be able to support a formal synagogue or congregation, or a synagogue may have its initial start in a home fellowship or “chavurah” setting.  The Hebrew word “chavurah or chavurim (plural)” means “friendship or fellowship.”  Typically, these are smaller gatherings for fellowship, prayer, and learning Torah and HaBrit Chadash

Chavurah/Chavurim

The members of a “chavurah” create the structure of their group.  They decide when, where, and how often they meet, how their meetings will be conducted, and what they will do together.  A “chavurah” is like an extended family and provides spiritual support to its members, and affords the sense of belonging to the larger Body of Mashiach (Messiah).  It can mature into regular services to give even more connection to the larger Body.  The structure is very different from a formal synagogue.  It is within a “chavurah” that the giftings and callings of men and women into the five-fold ministry usually appears.  Within the “chavurah” or home fellowship, the Ruach HaKodesh will very often use the five-fold ministry to bring order and oversight to the group.

 “Chavurim” or home fellowships usually meet in homes of believers, and today often grow out of the home meeting place into a larger facility to accommodate the growing “kahal.”  However, many Messianic Yisraelite “chavurim” may meet in buildings but yet are not in the maturity stage of a true synagogue structure.  

Chavurim are Found in HaBrit Chadasha

Several “chavurim” gatherings are mentioned in HaBrit Chadasha; some were started and led by  Messianic Yisraelite women, and others with their believing husbands:  (Priscilla and Aquila) Romans 16:3-5; I Corinthians 16:19; (Chloe) I Corinthians 1:11; (Stephanas) I Corinthians 16:15; (Nymphas) Colossians 4:15; (Apphia and Archippas) Philemon 2; (Kuria, The Chosen Lady in Asia) 2 Yohanan (John) 1:1.

Does Yahshua Call and Allow Messianic Yisrael Women into Ministry?

Can a woman preach the “Besarot,” the Gospel publicly?  Can she teach Torah and HaBrit Chadasha?  Can she start a “chavurah” or home fellowship?  Can she rule over or oversee a home fellowship that has male members?  Can she qualify and fulfill offices within the synagogue?  Can she be an “elder” in the community of believers?

This study has answered most of these questions already.  The question then becomes, “Are Messianic Yisraelite women restricted today from fulfilling their spiritual giftings and callings within Yahshua’s Body?”  Another question then emerges, “Why do most people reject and spiritually abuse women in Yahshua’s Body, especially those that have been legitimately called by the Head of the Body, Yahshua, to minister in the giftings, and callings of the Ruach HaKodesh?  We must then ask ourselves, “Can this rejection and spiritual abuse of the Ruach’s giftings and callings come from the lack of knowledge of the Scriptures, a lack of spiritual love and maturity within the Body, or plain old rebellion to the Word of Yahweh that we have been accustomed to as a result of the Judgment Period of those 2,000 religious years?

To be absolutely truthful, the answers to the questions probably would yield a measure of  “YES” from all of us.  We have had centuries of religious hypocrisy and control, indoctrination that is against the movement of the Ruach HaKodesh.  In the true Ruach Body of Mashiach (Messiah) there should be no discrimination against men or women.  

Galatians 3:26-29 says, “For you are all sons of Elohim through belief in Messiah Yahshua.  For as many of you as were immersed (mikveh) into Messiah have put on Messiah.  There is not Yehudite (Jew) nor Greek (Hellenized), there is not slave nor free, there is not male and female, for you are all one (echad) in Messiah Yahshua.”  

In Mashiach (Messiah) there should only be submission to the Word of Yahweh and the leading of the Ruach HaKodesh.  It is only then that we as the Body of Mashiach (Messiah) are able to put on the Mind of Messiah, and allow each member to function in their genuine giftings, callings, and placement of the Ruach HaKodesh to the benefit and spiritual well-being of the entire Body of Mashiach (Messiah).

Controversial HaBrit Chadasha Scriptures Pertaining to Women       

Women Can Not Speak in an Assembly (?)

I Corinthians 14:34-35 says, “Let your women be silent in the assemblies, for they are not allowed to speak, but let them subject themselves, as the Torah also says.  And if they wish to learn whatever, let them ask their own husbands at home, for it is improper for women to speak in an assembly.”

These verses have been repeatedly used for centuries to deter women from ministry.  The context of this chapter is proper behavior in the synagogue service.  Rav Shaul (Paul) was instructing men and women in the use of gifts operating during a service.  

Rav Shaul (Paul) instructs both men and women to wait until they get home, and then the wife can ask her husband questions regarding the operation of the Ruach gifts in the service.  New female converts to the faith or Yisraelite women returning from the nations may have had an apparent habit of disrupting the assembly by asking questions about things they did not understand.  The Greek word “sigao” meaning to “keep silent; keep close (secret, silence); hold their peace from asking questions during a service; to verbally disrupt a service is disgraceful” is used in these verses.

These verses were not written to restrict women from functioning in ministry but are speaking of order in an assembly.  In defense of Messianic Yisrael women who have the gift of tongues, interpretation, and prophecy, and are moved by the Ruach HaKodesh in the synagogue assembly or chavurim to speak forth, there is no restriction placed upon these gifts in these verses.  

Rav Shaul (Paul) in I Corinthians 11:5 & 10 assumed that women in the congregation would pray aloud or prophecy out loud and therefore instructed the women doing so to cover their heads, especially new converts that came out of pagan religions that had women shave their heads to use a veil to cover their heads to be a sign of respect for the congregation, and a sign of authority on her head to the “Sheliach” or messenger of the synagogue that she would like to speak forth out loud.  This portion of Scripture also indicates that in the early Messianic Yisrael synagogues the women were not separated from the men but sat alongside of their husbands.

Women Can Not Teach Men (?)

I Timothy 2:11 says, “But I do not permit a woman to teach or to have authority over a man, rather, to be in silence.” 

 This verse has been traditionally and radically used against women preaching, teaching or functioning in any capacity of leadership.  But is this verse speaking of  areas of ministry or something else?  If we carefully analyze I Timothy 2 in its entirety we should see that the writer is giving “Masoret or Evangelist” advice in his letter to both men and women on various subjects.  

Subject 1:  Messianic Yisraelite Men Are to Lift Up Hands in Prayer

The writer, possibly Rav Shaul (Paul), first admonishes everyone, men and women, on proper tradition for requests, prayers, intercession, and thanksgiving including the instruction that men are to lift up their hands in prayer and pray in a good heart without anger or disputing.  

Subject 2:  Proper Dress For Messianic Yisraelite Women

He then goes on to the matter of proper female dress behavior admonishing the women that good deeds are far more important then expensive hairdos and garments.  

Subject 3:  Messianic Yisraelite Men Are to Let Women Learn in Peace

The author then admonishes the men and women in the “kahal” to let the women learn in “hesuchia,” a Greek word meaning “to sit undisturbed; peaceable, in stillness, silence or quietness, quietly,” so that she may learn what is being taught.  This may refer to assembling in the synagogue, learning in a “chavurah,” or personal study time in her home.  The woman should be left in peace to learn without being disturbed.  The Greek word for “learn” in this portion of Scripture is “manthano” meaning “to learn, understand.“  

Subject 4:  Messianic Yisraelite Women Are Not to Usurp Male Authority in   the Marital Relationship

The writer then goes on to admonish men and women in the context of marriage (I Timothy 2:12-15).  These verses are speaking of the marital relationship between men and women in the “kahal” not about women forbidden to teach or preach in a synagogue or a home fellowship.  It is brought forth to instruct the men and women regarding the marital roles within the “kahal.”  Married women are not to usurp their husbands’ position of authority in the marital relationship, or seize control and take hold as the power position that is granted to the husband in the relationship (be a controlling wife), or the rights of her husband by force and without legal right or given authority in a marriage.

The Greek word “gune” meaning “a woman, specifically a wife” is used in this verse.  This implies that a wife is not to take the reins in a marriage and lord it over her husband as to who is the boss.  In this respect, she is not to teach him her point of view or manipulate him, and voice her opinion until he submits to her.  

Verse 12 is linked to the example of the marital relationship of Adam and Chavrah (Eve), and the usurping of Adam’s authority given to him by Yahweh through the deception of HaSatan (Satan) placed upon Chavrah.  HaSatan’s effect of causing Chavrah (Eve) to usurp Adam’s role in their relationship brought inevitable destruction into the marriage relationships between all men and women which only salvation can restore, as well as destruction to mankind.  The woman is to respect her husband’s place, and properly submit to him as her husband.  This advice is given in the context that a relationship between the man and woman is for all levels of life including their spiritual lives.  

Verse 15 further admonishes the husband and wife that childbearing and proper childrearing will correct the situation in the “kahal“.  In other words, each one in the family will have their proper place and will yield fruit of the Ruach if each one keeps his or her proper place in the home and fulfills the duties required of each.  

We can “spiritualize” through erroneous interpretation on verses 12-15 to mean the offices in the synagogue or a home fellowship. We can even look deeper into “pardes” or levels of Torah interpretation on these scriptures.  But in doing so, we will find once again the Ruach revealing the marital relationship between Yahshua and His Bride, the “kahal” or assembly, as spoken of in Ephesians 5:22-33.  The issue is relationship not offices.  The common error is to lump the writer’s marital advice given in Chapter 2 with the Scriptures in Chapter 3 regarding the qualifications for the office of “Chazzan” or overseer or bishop in the synagogue.  

Messianic Yisralite Women Can Only Teach Women (?)

Titus 2:3-5 states, “the older women likewise are to be set-apart in behavior, not slanderers, not given to much wine, teachers of what is good, in order for them to train the younger women to love their husbands, to love their children….”  

This is wise counsel to both young and older women in the “kahal.”  Older, more instructed, and experienced women should teach the younger women on all areas of spiritual living.  The younger women should always submit to the instruction given by older women in the faith.  Their instruction should not be discarded nor looked upon as an invasion of one’s life by the younger woman.  

The category of teaching spoken of in these verses may fall into the realm of a deaconess shepherding ministry in the synagogue or the five-fold ministry operating in a ‘chavurah.”  However, it certainly does not limit female five-fold ministers to only teach women nor does it prohibit spiritually gifted and called women ministers in the Body of Mashiach (Messiah) from teaching Torah and HaBrit Chadasha in a mixed congregation.

The redeemed people of Yahweh should realize that the letters of instruction in HaBrit Chadasha are primarily dealing with redeemed people that are coming out of the pagan world, and their need to learn how to live properly in the “kahal” or community of believers, and how to conduct themselves properly with order in the synagogues and home fellowships to reflect the decency and order of a Torah lifestyle.  The only restrictions placed upon people were to prevent the assimilation of the world back into the “kahal,” and deviation from “halacha” or the rulings of the Bet Din for the overall health and welfare of the Body of Mashiach (Messiah).  Only religious leaders have placed restrictions where the Ruach HaKodesh was meant to lead.

A Thorough Study Accomplished

This has been a thorough study regarding the roles of Messianic Yisraelite women in ministry.  A chosen women officiating in an office of a formal Messianic Yisraelite synagogue or as a five-fold “gifted” minister in a “chavurah” is a blessing to all.  She should be accepted by both men and women in the Body of Mashiach (Messiah), and respected for her contribution to the monumental work that it takes in training new converts and Yisraelite returnees alike in the faith of Yahshua HaMashiach.  

Acknowledgements

All Scripture is taken from The Scriptures , Published by Institute For Scripture Research (PTY) LTD, South Africa

Information regarding the synagogue, offices, and officers was taken from The Synagogue, By Hilel ben Abraham (Greg Killian) www.tckillian.com/greg/synagog.html