deuteronomy 29:9-31:30

Luke 1

⁵ In the days of Herod, King of Y’hudah, there was a cohen named Z’kharyah who belonged to the Aviyah division. His wife was a descendant of Aharon, and her name was Elisheva. ⁶ Both of them were righteous before God, observing all the mitzvot and ordinances of Adonai blamelessly. ⁷ But they had no children, because Elisheva was barren; and they were both well along in years.

            This week’s Torah portion gives us what may be the most important commandment in all Torah. Yes, we are to love Hashem, and we are to love our neighbor, but, fulfilling these commitments is contingent upon the idea that the commandments of Hashem can be fulfilled. In other words, we can do this, it is within our capability. Many have been taught that fulfilling Hashem’s mitzvot is an impossible task. Torah is very explicit that this is not the case. We can do it, and we should do it.

            The portion also gives us a bit of guidance with regard to interpretation of Torah. That is, that Hashem does not give us commandments that we cannot do. There are no impossible commandments. This is important in understanding how to do mitzvot that Hashem has commanded us. For instance, it means that women are not bound to filling mitzvot that are both time related and positive. We would have mitzvot that contradict each other. If this is the case, they would be impossible. This week’s portion assures us that Hashem does not give us impossible commandments. Therefore, if a commandment is both positive and time related, women are not required to follow it. Likewise, men are not required to fulfill the commandments of Niddah. It is impossible for men to do this, so through this week’s Torah portion, we understand that Hashem does not give us commandments that are impossible.

            In Luke 1, the parents of John the Baptist are described as being righteous and observing all Hashem’s mitzvot. It is important to note this, it is possible to fulfill all of Hashem’s commandments. Zakhariyah and Elisheva obeyed all of Hashem’s commandments, so can we. Shabbat shalom.

deuteronomy 16

This week’s Torah portion contains one of the most important verses in all Torah. Moshe Rabeinu is reviewing the mitzvot of Hashem in length of the history of the journeys of the children of Israel. In the midst of the story, Moshe reiterates the primary task of the children of Israel. “Justice, justice, you shall pursue.”

            The mitzvot immediately preceding this verse are about justice in the legal sense. However, prior to that section, the mitzvot being discussed were not about legal justice at all. They were in regard to Hashem’s appointed times and the subject after the verse is yet another prohibition against idolatry. These things have nothing to do with legal justice.

            The term for legal justice, mishpat, is used in verse 19. “You shall not pervert justice.” There is no doubt this is referring to the legal justice system. Verse 20 does not use the term mishpat. Instead, verse 20 tells us, “tzedek, tzedek you shall pursue. This term is normally translated righteousness. It means the following of Torah, generally, not just commandments dealing with the legal justice system. This is a very important distinction. The pursuit of theTorah’s mitzvot is vitally important. Do not pervert justice, do not take a bribe, go to the temple in Jerusalem three times a year, and bring the Chagiga offering, and do not plant an idolatrous tree. In short, pursuing mitzvot, is of utmost importance. Shabbat shalom.

Numbers 28

3And you shall say to them: This is the fire
offering which you shall offer to the Lord: two
unblemished lambs in their first year each day
as a continual burnt offering.
4The one lamb you shall offer up in the
morning, and the other lamb you shall offer up
in the afternoon.
5And one tenth of an ephah of fine flour for a
meal offering, mixed with a quarter of a hin of
crushed [olive] oil.
6A continual burnt offering, as the one offered
up at Mount Sinai, for a spirit of satisfaction, a
fire offering to the Lord.

This week's Torah portion contains one of the most important sections of the Torah with regard to modern Judaic practice. It is a listing of the sacrifices and offerings to be done by Israel, as a nation. The listing of offerings is from the perspective of the Mishkan, and Temple.

Leviticus 23 lists the sacrifices and offerings from a completely different perspective; the perspective of the individual. Here in Numbers 28-29, the sacrifices and offerings are presented regarding the duties of the Kohanim rather than the duties of the individual. For instance, in Leviticus, no mention is made of the sacrifice of the bulls of Sukkot. The sacrifices of the bulls are a duty of the Kohanim, no bulls are brought by individuals on Sukkot. In Numbers 29, the sacrifice of the bulls for Sukkot is listed because it is a duty of the Kohanim.

Since the time of the destruction of the Temple, we’ve been unable to perform the sacrifices and offerings which are listed in this week’s Torah portion. The men of the great assembly, the Anshei Knesset Hagdola, determined that rather than ignore a commandment we are able to fulfill, we should commemorate it. So, the synagogue service was created to commemorate the sacrifices and offerings listed in numbers 28 and 29. The basis of all Judaic practice today is in this week’s Torah portion. Every synagogue service of the year has its corresponding sacrifices and offerings listed.

During this season, when we are Bein HaMitzarim, “between the Straits,” we should  take time to remember the temple and its sacrifices and offerings. The Shacharit synagogue service is a commemoration of the Shacharit (Dawn) sacrifices presented every single morning. May the Temple be rebuilt soon, and in our days. Shabbat shalom.   

Numbers 15

This week’s Torah portion contains the mitzvah of the Tzitzit, the fringes. One important aspect of Torah is the proximity is important. When two stories or 2two commandments are next to each other, there is a reason; there is a relationship between the two stories or commandments.

Immediately preceding the mitzvah of the Tzitzit is the story of the man caught gathering wood on Shabbat. This story is very important in that the mitzvah of Shabbat does not contain specifics in the written Torah. Torah says to not do any work. Not us, but our families, not our servants, no one in our household is to do any work. However, what is not specified is what work means. This begs the question, the man is caught gathering wood on Shabbat, how did Israel know that this was a violation of Shabbat?

The answer is fairly simple. Gathering wood, being a violation of Shabbat was an understanding and interpretation by Israel of the written Torah. This violation is oral law, that is, it is Israel’s accepted understanding and interpretation of the Torah that gathering wood is a violation of Shabbat. Consequently, the man was brought to Moses, because he violated Shabbat. Moses went to Hashem and asked them what to do. Hashem told Moses that the penalty for violating Shabbat is death. Israel’s understanding and interpretation of the mitzvah of Shabbat is accepted without question by Hashem. Israel interpreted this commandment. Hashem did not direct that gathering wood was a violation of Shabbat, this was completely Israel’s interpretation.

The very next section of Torah is the commandment of the Tzitzit. Israel is commanded to wear the Tzitzit, so that we may see them and remember all of Hashem’s commandments. We are not to follow after our own eyes and own heart. It is Israel’s understanding and interpretation that is to be followed, not our individual understandings or interpretations. Torah is to be followed, together as a nation. We are not to single ourselves out, but rather, we are to follow Torah together. Shabbat shalom.

Numbers 11

This week’s Torah portion contains a very important historical event in the Torah. After the giving of Torah at Sinai, in order to relieve Moses’s burden, Hashem asks Moses to assemble 70 elders. These elders, heads of families, clans, and tribes, are to interpret Torah and adjudicate cases within the nation of Israel. Israel, as a nation, must learn how to live a Torah lifestyle. This necessitates having a common interpretation of Torah. It is through the lens of this understanding of Torah that observance by the nation may be accomplished, and disagreements between people may be resolved. Without this common understanding and interpretation, each man would do what was right in his own eyes. We will see next week’s Torah portion that not accepting this common interpretation is in itself a violation of Torah. This interpretation and understanding will later be called Oral Law.

Most interpretations of verse 17 indicate that Hashem will increase the spirit which is on Moses. This, however, is not an accurate translation. The term translated increase instead means next to or beside. Hashem is telling Moses that he will move from his spirit and place it on the elders. In other words, the elders will have some of the spirit of Moses. The term spirit here, ruach, can better be translated soul. It is one of the 5 words which are translated soul in the Tanakh. So, a part of the soul of Moses is put in the elders, so they will hear cases justly.

This action of granting the elders part of Moses’s soul, gives us great insight as to the nature of the ruach. The ruach of one person may influence the ruach of another person. The relationships that we have with our parents and our teachers must be viewed in this light. In essence, we each have part of the soul of those that influence us, within us. And those whom we influence have part of our souls within them. Shabbat shalom.

Numbers 3

And this week’s Torah portion begins the book of Numbers, Bamidbar. The portion begins with a census of all the military age men in the Nation. The exception to this account is the tribe of Levi. Levi is not counted for purposes of the Army, instead, they are to serve Hashem directly.

Originally, the firstborn of every household was supposed to serve Hashem. However, the firstborn part in the Golden calf incident. The tribe of Levi did not. Therefore, the duty of service to Hashem is given to the tribe of Levi, instead of the firstborn. However, the census that was taken showed that there were 273 more firstborn than there were Levites. A commandment of Hashem is permanent. So, and accounting must be made for the extra 273 firstborn.

The additional firstborn were to be redeemed, at a cost of 5 shekels per person. This redemption causes the numbers of Levites, and firstborn to be completely rectified. Because Hashem’s commandments are permanent the redemption of the firstborn must occur.

Even until today, every firstborn son of Israel must be redeemed. This is done with the ceremony of the Pidyon HaBen. Around the time of circumcision, financial compensation is given to a Kohayn to redeem the firstborn son from service to Hashem that was substituted by the Levites. Shabbat shalom.

Genesis 41

In this week’s Torah portion, we see the transformation of Joseph. In the beginning of the portion, we see Joseph is imprisoned with zero prospects. Then, we see Joseph, with his societal position completely reversed. He is a point second-in-command of the entire nation of Egypt. Only Pharaoh himself surpasses Joseph in the importance in the land of Egypt. As

This change for Joseph comes about the web Joseph is remembered by Pharaoh’s staff, Joseph had interpreted dreams successfully before and was called before Pharaoh when none of Pharaoh’s people would interpret Pharaoh’s dreams to him. The Torah does not say that they could not interpret the dreams, rather, the Torah says that they would not interpret the dreams and tell Pharaoh about. Pharaoh’s staff was afraid of him and were afraid of the consequences of giving Pharaoh bad news.

In essence, Joseph had little to lose by simply being honest with Pharaoh. Being a prisoner, he had no stature were position, and so could not be demoted any further. So Joseph was able to employees skill as an interpreter of dreams, until Pharaoh, the truth without his judgment being clouded with fear. So, with Hashem’s help and guidance, Joseph is elevated to the second-highest position in all Egypt and is in place to be able to easily help his brothers during the famine. Shabbat shalom.

Vayishlach

Genesis 35

This week’s Torah portion contains the sad event of the passing of Rachel. Rachel dies after giving birth to her 2^nd son. Verse 17, contains a curious Hebrew structure, “for this one, also, is a son for you.” Also? What does this mean?

The sages explain in midrash Rabbah, then it must mean that the sun also had a twin. Since the twin is not mentioned as one of the children of Israel, it must be a twin sister. The labor was difficult and ultimately ended with Rachel passing.

Because of the pain and difficulty of Rachel’s labor, Rachel wanted to name the sun Ben-Oni, that is, the son of my pain. But Jacob overrules her and names the child Ben-Yamin, or Benjamin.

There are several meanings to the name Benjamin, as the directions South is connected with the ocean, Yamin can mean South or southward. So Benjamin can mean son of the South. Yamin can also mean right or right hand. Benjamin can then mean son of the right hand.Yamin is also a defective spelling of the term Yamim, which means days. Benjamin then means son of days, referring to Jacob and Rachel’s old age.

Rachel passes away on the road from Jerusalem to Bethlehem. She does not make it to Machpelah, and so is buried beside the road. Jacob erects a tool for her, which can be seen even until today. Shabbat shalom.

Ezekiel 16

This week’s Torah portion has several important narratives within it. Among these narratives is the story of the destruction of Sodom and Gomorrah. According to Torah, the sin of Sodom and Gomorrah was so great that there was a crying out to Hashem. So, what was this great sin?

The answer to this question is not actually given in the Torah portion itself. All the Torah tells us is that the sin was great. To discover what this great sin was, we must actually turn to Ezekiel 16. There, we see what this great sin actually was.

There are many teachings regarding suppositions about the great sin of Sodom and Gomorrah. Most all of these teachings involve abhorrent sexuality of one sort or another. However, we see in Ezekiel 16 that according to Hashem. The great sin that produced the crying out to Hashem did not involve sexuality at all, rather, it involved pride and the lack of extending a helping hand to the poor.

This is the great sin of Sodom and Gomorrah, not extending a helping hand to the poor. Modern teachings do not point us toward the real sin of Sodom and Gomorrah, but Torah actually does. Lot makes a point of extending his hand in charity and hospitality to strangers. He actually does this possibly endangering his own life. He extends the hand of charity and hospitality to strangers. This action is righteousness in an unrighteous city. The consequences are that he and his family are rescued and saved. Not all of Lot’s actions may be described as righteous. Certainly, the offering up of his daughters to the crowd is questionable at best. But the differentiating action between lot and the unrighteous city is that lot did not hesitate to extend his hand toward the stranger and the needy. Shabbat shalom.

Deuteronomy 1

Psalm 106

Why was Moses not allowed to enter the land of the promise? It is often taught that Moses was denied the ability to come into the land of the promise, because he struck the rock in order that water gush forth. Hashem told Moshe to strike the rock the first time. The 2^nd time, Moshe was told to speak to the rock. He struck it. Instead. Was this transgression enough to keep Moshe Rabeinu from being able to enter the land? No, it was not the striking of the rock. It was another very important reason that we see in this week’s Torah portion, and in Psalm 106.

Deuteronomy 1:36 tells us that Hashem was angry with Moses because of the children of Israel. It does not say that Hashem was angry with Moses, because he struck a rock. Hashem was angry with Moses because of the children of Israel. Psalm 106 explains that Moses suffered because of the children of Israel. Moses’ suffering is that he is not allowed into the land of the promise. Moses had a failure in leadership, and leaders are held to a higher standard.

Part of Moses’ job as leader was to cajole and entice the children of Israel into sanctifying Hashem. He failed to do this. We know he failed because the children of Israel never stopped griping and complaining. Hashem led us out of Egypt with a strong hand and an outstretched arm, and we complained. We were hungry, he gave us mon, and we complained. We were thirsty, he gave us water and we complained. We were tired of mon, so he gave us quail, and we complained. The complaining never stopped. We did not sanctify Hashem. Because of Moses’ position as leader, in addition to the fault line with the children of Israel, the fault also lies with Moses. Therefore, he is not allowed into the land. So Moses Rabeinu died, being able to see the land, but not enter it. His merits allows the children of Israel, flawed as we may be, to enter the land. Shabbat shalom.

Numbers 9

This week’s Torah portion contains the mitzvah of Pesach sheni, 2^nd Pesach. The mitzvah is simple to understand, if Pesach, the 14^th of Nisan, and one is ritually contaminated from having touched a dead body, one cannot partake in the eating of the Karbon Pesach. So, Hashem makes provision for those who were contaminated, and those who are too far away. By allowing the Karbon Pesach to be made. One month later, on the 14^th of Iyar.

The mitzvah seems easy enough, and it is frequently taught that the purpose of the Smith is to show that Hashem gives us second chances. This interpretation, however, raises some very serious questions. If the purpose of this mitzvah is to teach us that Hashem gives a second chances, why do we have 2^nd Pesach, but no 2^nd shuvu or 2^nd Sukkot? Why is it that the Chagiga, the Festival offering, is commanded for first Pesach, but not 2^nd Pesach? The effectiveness did we have a 2^nd chance for Pesach, but not for the Chagiga on Pesach, we do not have a 2^nd chance for Succot, and we do not have a 2^nd chance for Shavuot. So is this mitzvah really about 2^nd chances at all?

In fact, Pesach sheni is more about the importance of Israel being reminded about the original Exodus from Egypt than it is about second chances. The reality is that we may celebrate Shavuot, and we may celebrate Sukkot only because of the Pesach. Israel must be reminded of the story of the Exodus from Egypt. We are reminded to relate the story in Torah. Because of the commandment “when your children ask,” we relate the story. With the offering of the Bikurim, we relate the story. When we make kiddush on Shabbat we say, “in remembrance of the Exodus from Egypt.” We thank Hashem for the Torah given at Sinai; we thank Hashem for the joyous celebration of Sukkot. But, we are not commanded to relate the stories of these festivals. But we are commanded to do so for Pesach. It is that important to keep in the forefront of our minds. Therefore, Hashem gives a specific view the ability to bring the Karbon Pesach. If they were contaminated or too far away on the 14^th of Nisan. Shabbat shalom.

Numbers 18

This week’s Torah portion contains the story of the rebellion of Korach, about which much has been written. After the resolution of the rebellion, Hashem gives the Kahuna, the priesthood, its charge. The Kahuna is given all of Hashem’s Teruma to eat. Included in this is the Bikurim, the firstfruits. This is not only the firstfruits of grain and fruit trees, it is also the firstborn of animals. These verses are somewhat confusing.

In Numbers 18:15, at first glance, seems to be in regard to absolutely any living creature. Closer inspection to the verse, however, reveals a precise limitation on the commandment. אֲשֶׁר־יַקְרִ֧יבוּ להֹ' translated “which they present to Hashem,” explains that the only firstborn animals we are speaking of our firstborn of those animals which can be brought to the Temple for sacrifice. So not all animals are subject to the rules of the firstborn only, sacrificial animals.

The mitzvah, then specifies that the firstborn of man shall be redeemed, in other words, the firstborn males of each family are redeemed, financially, from the Kahuna. The cost of the redemption is 5 shekels. So far so good. Then the verse continues by stating that the firstborn of unclean animals you shall redeem. Are not sacrificial animals considered clean by definition? How could there be unclean sacrificial animals? The Sifrei gives some insight. Sacrificial animals that are blemished are not suitable for sacrifice. These are considered unclean. For the purposes of sacrifice. Torah is explaining that since these sacrificial animals that are blemished cannot be used in the Temple, they must be redeemed for 5 shekels, just like firstborn sons are redeemed for 5 shekels.

Unblemished sacrificial animals that are firstborn are not to be redeemed, they are to be used for the sacrifices. Since they are unblemished, they can be used, and so are used, and therefore do not need to be redeemed. The normal pieces of these sacrificial animals are given to the kahuna to eat, such as the breast, which is waived, and the right thigh.

There is an interesting remez, allegory, which can be drawn from these verses. The unblemished first book, which is worthy of the sacrifice. The sacrifices of these animals are commanded by Torah. It is the blemished that are in need of redemption and may not be used for the sacrifice. We see that Messiah Yeshua, the unblemished Tzadik, is used for the sacrifice. The rest of us, the blemished, must be redeemed. Indeed, we are redeemed through His sacrifice and our faith. Shabbat shalom.

Numbers 6

This week’s Torah portion contains yet another very important mitzvah. The vow of the Nazir. The placement of this commandment within the Torah is interesting. The vow of the Nazir comes immediately after the mitzvah of the Sotah, the wife accused of straying from her husband. The valve the Nazir comes immediately before the Birkat Kohanim, the Aaronic benediction.

The commandment of the Sotah is a commandment that Hashem gives us that is never intended to be done. Whether the wife is guilty or innocent, after she is brought to the Kohayn and the Sotah is performed, the marriage is over. If she is guilty and yet goes through with the ceremony, she will die. If she is innocent, and her husband forces her to go through the ceremony, she will never trust him again. Either way, the marriage is over, so why bother with the ritual at all?

The threefold blessing, immediately following the commandment for the vow of the Nazir, is intended to be done every single day. Hashem explains that when the Kohayns recite the threefold blessing, He will bless Israel. The threefold blessing was part of every single sacrificial ceremony in the Mishkan, and the Temple every single day.

The vow of the Nazir is clearly intended to be done. It is also, clearly, not intended to be done casually or commonly. It is to be done, but not often. What, then, is the purpose of taking the vow of the Nazir?

In Numbers 6:2, we see that one of the purposes of the Nazirite vow is to set apart the man or the woman who makes the vow. Normally, the term used for setting apart is קדוש. However, in this verse, another word is used,פלא . It is a stative verb, that is, a firm indicating a condition rather than an action. The word itself means a wonder. The concept, rather than being set apart, is more to become wondrous, and other words, a visible testimony to Hashem. According to the commandment, one becomes a Nazir, wondrous, for only a specified period of time. Scripturally, instances of being wondrous for one’s entire life are rare. We see, by placement in the Torah, that the vow of the Nazir is intended to be taken by people more often than that.

Today we have no Temple. May it be rebuilt. Soon, and in our days. Until then we may not take the vow of the Nazir. As David Paul and other followers of Yeshua in the book of Acts. But there is an aspect of the vow of the Nazir that we should pay attention to, becoming wondrous. It is within our power to become wondrous, to be a living testimony to the wonder and oracles of Hashem. We may call it different things. We may say, “let the light of Messiah shine through you,” or, “let everyone see Messiah in you.” The concept is the same, we are being visibly wondrous, living testimonies to Hashem and Messiah Yeshua. Shabbat shalom.

Leviticus 25

This week’s Torah portion gives us the mitzvot of the Shmitta and the Yovel, the 7 year and the 50 year cycles. These are instructions given to Israel to be followed when we come into the land of the promise. The Shmitta, the release, is every 7 years. The land is then to be given its rest.

In last week’s Torah portion, Hashem commands us to recognize the sanctity of time. The cycle of the Moadim, Hashem’s designated times, provides us a framework within which we may both understand Yeshua, and work toward his purposes. This week’s portion extends this concept to yearly cycles, as well as cycles during the year. But there is much more important connection.

When Nebuchadnezzar sacked Jerusalem and destroyed Solomon’s Temple, the Jewish people were sent into exile. For the first time, we were unable to carry out Hashem’s instructions and the sacrificial system came to a halt. The Anshei Knesset HaGdola, the Men of the Great Assembly came to the conclusion that one of the great reasons Hashem allowed the Temple to be destroyed, was that Israel was not following the Shmitta. This indicates that the Shmitta is one of the greatest commandments of Israel in the entire Torah.

The Shmitta is not only a continuation of Hashem’s teaching of the sanctity of time, the Shmitta connects the sanctity with the sanctity of space as well. The Shmitta is not only the 7 year cycle, it is a 7 year cycle within a very specific place, the land of the promise. Through the Shmitta, we see that both time and space are holy and there are times that are kadosh, like Shabbat, and there are places that are kadosh, such as Israel, Jerusalem, the Temple mount.

Hashem’s sanctification of time and space in parsha Emor and parsha Behar leads us to reevaluate our ideas concerning the importance of the realms within time and space and beyond time and space. There is an instinctive tendency to think of the heavens, beyond time and space, the bulk of our existence, to be the most important aspect of the universe. However, if both time and space are sanctified by Hashem, how could time and space be the least important aspect of creation? The argument can be made, the time and space is the most important aspects of creation. It is only within time and space that we have free will and choice. It is only within time and space that we can choose to follow Hashem’s Torah. This is why the sanctification of time and space is so important. In fact, we have the ability, only within time and space, to work towards achieving Hashem’s plan, the rectification of the world. So, as Peter wrote in his 2^nd letter, we should lead holy and Godly lives, hastening the day of Hashem. Shabbat shalom.

Leviticus 12

Exodus 23

This week’s double portion begins with an explanation of a period of time of contamination for a woman gives birth to a child .during this period of time of the blood of purity,  33 days for the birth of a boy, 66 days for the birth of a girl, a woman may not touch anything holy or enter the temple (tabernacle.) This instruction given by Hashem to the children of Israel at first glance may create a machloket a scriptural dilemma.

In Exodus 23, we see the instruction given to the children of Israel that they are to bring sacrifices before the Lord. 3 times a year. This instruction is given to Israel. B’nai Israel may be translated either as the children of Israel, or the sons of Israel. So, who is commanded to come before Hashem. 3 times a year? Is it all the children of Israel, or is it only the sons of Israel?

In this week’s portion, Tazriah, we see that when a woman gives birth. She is forbidden to come to the sanctuary for a minimum of 33 days. What happens when one of the 3 festivals, falls during this period of time of the blood of purification for a woman? She is both commanded to do something and commanded not to do the same thing.

Exodus 23:17 clarifies the commandment. Then they Israel, in this case, refers to the sons of Israel only, not the daughters. Women are not required to go to the temple. 3 times a year and make a sacrifice. Only the men are required to make the sacrifice. This solves the machloket. Since women are not required to make the sacrifice. 3 times a year, if a woman is not allowed to enter the temple during her time of the blood of purity, she is not sinning.

The sages use this idea as an instructive point of Torah. Whenever Hashem issues a positive, time-related mitzvah to B’nai Israel, the commandment is meant for males only. Because there are times when women may not fulfill a positive, time-related mitzvah, for instance, when a woman is in the blood of purification. Therefore, positive, time-related mitzvah are obligations of men, but not obligations of women.

This does not mean that women are not allowed to perform these mitzvot. It means that women are not obligated to perform these mitzvot, rather, they are obligations of only men. There are synagogue prayer, which are obligatory. They are obligations of men, not of women. Why? Because synagogue services are positive, time-related mitzvah. They are to be performed (positive.) And, they are to be done at specific times. Therefore, women are not obligated. Though there are not obligated, women are not only allowed to pray synagogue services they are encouraged to do so. It’s just that they are under no obligation to do so. Shabbat shalom.