[F]or women to assume roles assigned to men would not only be pointless, but wrong, a symbol of rebellion against our tradition and Torah. Many women who in our contemporary society had to battle for equal rights in the economic, social and political arena may have difficulty absorbing this concept. They erroneously believe that, even as in the secular world women have been subjugated, they are also relegated to a secondary position in Judaism, and they wage a battle where there is no battle to be waged. They are unaware of the lofty esteemed position granted to women by the Torah; They confuse Torah with the United States Constitution. Our Torah cannot be amended or voted upon; it is not about rights, but obligations, and it's not about entitlement, but responsibilities. A woman who feels fulfilled only if she can assume a male role is indeed deprived, not only of male commanded mitzvas but of her own unique G-d given gift. It's not being counted in a minyan or wearing tefillin that the contemporary woman needs, but an understanding of her lofty calling within Judaism..

The Torah makes each of us appreciate gender differences so that we may realize our potential and contribute our own unique strengths for the greater good of mankind. G-d created the world as a symphony, endowing each of His creations with its own unique instrument. To demand that every instrument be identical would be disastrous. The trombone cannot be a flute, a violin cannot be a cello; each must play its own part so that the world can function in harmony. This same rule applies in nature. The apple tree cannot be interchanged with the grapevine, nor a blade of grass with the oak. G-d's grand design is fulfilled only when each creation faithfully carries out its appointed calling. Our Torah regards women as the prime movers of the world. Women who are steeped in this tradition feel secure and confident in their Jewish femininity. They do not feel that those who don tefillin or pray with a minyan are superior in their service of G-d. They are content to pray at their own pace and designate their own private time and place for their conversations with the Almighty. If however they do choose to go to shul and pray with a minyan, they do so because they want to benefit from that minyan - there are certain prayers that only can be recited with a quorum of ten men, and a gathering of women, no matter how many, does not constitute a quorum which would permit the recitation of those prayers.