While the impulse behind the ordination of women Rabbis may be related to a noble desire to make the female voice more prominent in the world, it is problematic to try to do this through a male paradigm of leadership. While the male voice [...] traditionally emphasizes hierarchy and power, the women's voice is the one that quietly whispers into our ear that "the emperor has no clothes." To dress up the female voice in male garb does not elevate it, rather it risks denigrating the female voice's unique contributions. Many have argued, quite compellingly, that the American Orthodox Rabbinate is not solely about religious authority - that it also involves pastoral counseling, or caring for and supporting congregants in their times of need, and these are roles that one could conceivably imagine for a woman fulfilling as or even more successfully than a man. [But] this would not be an argument in favor of women's ordination, rather it is proof that the system is working as it stands. For a male communal Rabbi to be successful, he must incorporate male and female elements into his work. This give and take between male and female forces is built into the structure of Judaism and should be present in all its major expressions. The fact that men are traditionally the ones who gather each month to sanctify the new moon in the Kiddush Levana service does not represent a bewildering omission of women but rather precisely the opposite. Judaism presents an exquisite structure in which the "sun" is made to sensitize itself to the loss and yearning represented by the moon. Women don't need to look as far to detect the male force, it is present and often deafeningly overwhelming in the Western world. The challenge, then, is how to nourish and cultivate these forces separately without losing sight of the ultimate goal of their interacting with one another in a way that will propel the Jewish people, and humanity, upward.