The story of Passover, and the Exodus from Egypt, involves the oppressor (Pharaoh and the Egyptians) and the oppressed and enslaved (the Jews). At seders around the world, Pharaoh is the symbol from figures ranging from literal modern day slave-owners and dictators to metaphorical oppressors, such as depression and cancer. The common thread: they are destructive, and all too prevalent.
However, when people ask me what I am doing for Passover, I answer with a one-liner that only serves to stun the person I’m talking with (and always makes me feel like I just said that flowers are hideous or something): To me, Passover is the day when I celebrate the freedom I have to not observe Passover.
As someone who was raised ultra-orthodox, it is not a freedom I take for granted.
However, it leads me to wonder why I have a hard time celebrating freedom from tyranny, slavery and other similar forces. This year, I realized what is missing for me. It is an understanding that we are in a world where my freedom may be linked to another’s oppression—particularly when it comes to the freedoms associated with Jewish life.
Passover epitomizes this for me. We hear about the experiences of Jews who had to overcome adversity in order to celebrate Passover. The idea that Jews around the world can observe Passover freely is a story of triumph and a cause for celebration. But, what is missing for me is an exploration of how the freedom to celebrate Passover can be oppressive to others. It can be oppressive because it is not a choice and is, in fact, a sort of “Egypt” for some who are seeking to survive or escape their ultra-orthodox communities of origin.
I have similar feelings about other Jewish practices like the mikvah (ritual bath). There is a growing trend of Jewish communities building beautiful spa-like mikvahs for women who want to partake in the set of laws that are known as Taharas Hamishpacha (family purity). The experience of going to a mikvah changed the status of a woman who had her period from being impure to pure. I’m glad women today have found a way to create a magical experience of going to the mikvah. Mikvah goers oftentimes enjoy the experience of being pampered, relaxing and tuning into their bodies. (I, too, enjoy going to a spa.) But, it troubles me when I see a disconnect between that beautiful experience and the experience of my high school peers, some of whom dreaded the experience of going to the mikvah, but didn’t have the freedom to skip a month, or opt-out altogether.
Freedom does not just mean the freedom to do things; it means the freedom to not do them, or to do them in our own way.
My hope this Passover is that we recognize that freedom is precious and worthy of celebration and safe-guarding. We must be sure that our freedom does not enable the freedom of others to be trampled. May we all appreciate the freedoms that we do have, and continue advocating for others’ freedom as well.
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As Mensch Madness continues, our next match-up is between the one… the only… the Father of Monotheism… Abraham! And his opponent? The ever patient… ever kind… ever knowledgeable-sage… Hillel the Elder. Who will win?!
BZZZZ! With a bit of divine intervention, Abraham gets the jump ball. He heads down the court, dribbling the shining ball of monotheism. Watch out, everyone – this guy is on a divine mission! He almost sacrificed his only son, for heaven’s sake! He’s so divinely inspired he might sacrifice literally anything to get that ball in the basket.
But wait, here comes wise Hillel the Elder, and he’s ready to play, too. Whoa! He just pulled out the Golden Rule, and blocked Abraham’s shot like he would have someone else block his own – to him that’s all of basketball, everything else is simply commentary! 
Hillel’s got the ball now, getting into position for a three point jumper, but wait! What’s this?! He just gave the ball to Abraham! I guess that’s just part of his game-play – he’s so humble that he gives his opponents a chance to shoot first even before his own shot, just like how Beit Hillel would recite the halachic opinions of Shammai before they would recite their own. What a mensch!
After a little bit of arguing with G-d, just like he argued with G-d over Sodom and Gemorrah, Abraham makes a seemingly impossible shot. It appears he won the argument this time, as a heavenly hand just came down and dropped the ball into the basket! This guy has got friends in high places! (Please ignore the brawl that just happened between some of those rowdy Esau fans and Isaac fans. They both support Abraham… just in different ways).
Hillel’s got the ball now, and he’s rolling. He goes in for an individual slam-dunk, because of course he’s all about the idea, “If I am not for myself, who will be for me?” But he then kindly hands the ball to Abraham, because Hillel is also into the idea of “If I am only for myself, what am I?” But old Abraham takes a bit too long getting down the court, because Hillel steals it and goes in for the lay-up, shouting “If not now, WHEN??!!!”
The crowd is going wild. Abraham’s side is quite empty, as some have been hesitant to support the team out of fear of a certain Jewish ritual he started for 8-day old boys. But, there are some divine angels there that Abraham welcomed into his tent a while back. The desert just isn’t the best place to establish a huge fan base.
Hillel’s fans, meanwhile are bursting with energy, because Hillel is all about welcoming everyone into Judaism, even the most difficult folks. Even in difficult games, he’s very concerned for what game plan is best for the individual fans.
Winner: Hillel the Elder! With a combination of kindness, patience, and a love of peace, Hillel the Elder manages a wild three-point shot at the buzzer, for the win, all while standing on one foot! Despite Abraham’s direct connection to the Almighty, and his many, many descendants, and his being the first monotheist, he’s no match for Hillel. Hillel triumphs with the modern touch of kindness and compassion in Jewish life which we always need, especially in our world today.
What a game! See you as we head toward the SEMI-FINALS!
 Babylonian Talmud, Tractate Shabbat 31a
 Babylonian Talmud, Tractate Eruvin 13b
 Pirkei Avot 1:14
Where is this rabbi?
What is the rabbi wearing?
What is this rabbi doing?
And finally… was that rabbi you pictured a man, or a woman?
When I asked this series of questions at a Sisterhood Shabbat service a few weeks ago in Mississippi, more than half the congregants said they pictured a male rabbi. This was not surprising to me. Men filled this role for hundreds of years, and the idea of a male rabbi is part of our tradition. But it is also important for us to consider the role women have in leading our communities and embrace them as leaders. I will go ahead and tell you right now that I am especially invested in this conversation, because I plan to enroll in rabbinical school and hope to serve as a congregational rabbi.
When I spoke on this topic at Sisterhood Shabbat, I called on the congregation to empower women as leaders in the Jewish community. I was especially adamant that women rabbis receive equal pay, which is not yet a reality. These sentiments were mostly well-received, as I believe they would be in many congregations I visit. Most people have adjusted to the idea that women can be rabbis and that they should be treated with respect, but some communities are not quite sure how to do that.
In my travels across the South I have come across some interesting questions related to the role of women as rabbis. One thing I have found very interesting is the Name Question. As in, should rabbis be addressed as “Rabbi (last name)?” “Rabbi (first name)?” Just by a first name? I have met rabbis who employ each of these combinations and their reasons for doing so are compelling. Those who choose to go by their first names do so because it creates a closer relationship and allows them to do more sincere pastoral care. At the same time, calling clergy by their title and last name is a tradition which many people feel is a necessary sign of respect. I think there is an added layer of nuance for female rabbis, who might struggle to command an appropriate level of respect and who might choose to go by their last names to help with this issue.
Speaking of what to call someone, people in the communities I visit are often riveted by the question of what to call a woman rabbi’s husband in place of “rebbetzin,” the Yiddish word used for a rabbi’s wife. Some suggestions I have gathered include rebbetz-bro, rebbetz-him, rebbetz-sir, and “the luckiest man in the world.” These questions and related suggestions are funny, but they also show that the concept of a woman rabbi is still relatively fresh, and we still have some details to work out.
Being an ISJL Education Fellow has prepared me for some of the challenges I expect to face as a young female rabbi. You might be shocked to learn that teachers, directors, and congregants are not always excited to take advice or direction from a 23-year-old. I have been learning to present myself in a dynamic, professional way that convinces these people to take me seriously despite my age. I expect the strategies I have learned to cope with this issue will be useful as I go forward. Being a Fellow has also confirmed for me how much I love to help Jewish communities grow to their fullest potential and how much I do, in fact, want to be a rabbi.
When I close my eyes, I can even picture it.
 According to a study published by the CCAR, women head rabbis receive, on average, as little as 80%-93% as much pay as their male counterparts.
 Thanks to the HUC Rabbinical School in Israel class of 2007 for the first two suggestions.