Editing Yeshiva (section)

==History==
{{further|Jewish education#The yeshiva}}

===Origins===
The [[Mishnah]] tractate [[Megillah (Talmud)|Megillah]] contains the law that a town can only be called a ''city'' if it supports ten men (''batlanim'') to make up the required [[minyan|quorum]] for communal prayers. Similarly, every [[beth din]] ('house of judgement') was attended by a number of pupils up to three times the size of the court ([[Mishnah]], tractate [[Sanhedrin (tractate)|Sanhedrin]]). According to the [[Talmud]],<ref>The Babylonian Talmud references these ''Yarḥei Kalla'' several times; e.g. [https://www.sefaria.org/Berakhot.6b?lang=bi, ''Berakhot'' 6b], [https://www.sefaria.org/Taanit.10b.4?lang=bi ''Taanit'' 10b].</ref> adults generally took two months off every year to study, these being [[Elul]] and [[Adar]], the months preceding the [[pilgrimage festivals]] of [[Sukkot]] and [[Pesach]] (called ''Yarḥei Kalla,'' [[Aramaic]] for '[[Kallah|Months of Kallah]]'). The rest of the year, they worked.

===Geonic period===
[[File:Rabbi Ashi.jpg|thumb|right|A depiction of [[Sura Academy|Sura]] (from [[Beit Hatefutsot]])]]
The Geonic period takes its name from [[Gaon (Hebrew)|''Gaon'']], the title given to the heads of the three yeshivas which existed from the third to the thirteenth century. The Geonim acted as the principals of their individual yeshivot, and as spiritual leaders and high judges for the wider communities tied to them. The yeshiva conducted all official business in the name of its Gaon, and all correspondence to or from the yeshiva was addressed directly to the Gaon.

Throughout the Geonic Period there were three yeshivot, each named for the cities in which they were located: [[Jerusalem]], [[Sura (city)|Sura]], and [[Pumbedita]]; the yeshiva of Jerusalem would later relocate to [[Cairo]], and the yeshivot of Sura and Pumbedita to [[Baghdad]], but retain their original names. Each Jewish community would associate itself with one of the three yeshivot; Jews living around the [[Mediterranean Sea|Mediterranean]] typically followed the yeshiva in Jerusalem, while those living in the [[Arabian Peninsula]] and modern-day [[Iraq]] and [[Iran]] typically followed one of the two yeshivot in Baghdad. There was no requirement for this, and each community could choose to associate with any of the yeshivot.

The yeshiva served as the highest educational institution for the [[Rabbinic Judaism|Rabbis]] of this period. In addition to this, the yeshiva wielded great power as the principal body for interpreting [[Halakha|Jewish law]]. The community regarded the Gaon of a yeshiva as the highest judge on all matters of Jewish law. Each yeshiva ruled differently on matters of ritual and law; the other yeshivot accepted these divisions, and all three ranked as equally orthodox. The yeshiva also served as an administrative authority, in conjunction with local communities, by appointing members to serve as the head of local congregations. These heads of a congregation served as a link between the congregation and the larger yeshiva it was attached to. These leaders would also submit questions to the yeshiva to obtain final rulings on issues of dogma, ritual, or law. Each congregation was expected to follow only one yeshiva to prevent conflict with different rulings issued by different yeshivot.

The yeshivot were financially supported by a number of means, including fixed voluntary, annual contributions; these contributions being collected and handled by local leaders appointed by the yeshiva. Private gifts and donations from individuals were also common, especially during holidays, consisting of money or goods.

The yeshiva of Jerusalem was finally forced into exile in Cairo in 1127, and eventually dispersed entirely. Likewise, the yeshivot of Sura and Pumbedita were dispersed following the [[Mongols|Mongol]] invasions of the 13th century. After this education in Jewish religious studies became the responsibility of individual [[synagogues]]. No organization ever came to replace the three great yeshivot of Jerusalem, Sura and Pumbedita.<ref>{{cite book |title=A Mediterranean Society: An Abridgement in One Volume |last=Goitein |first=S.D. |editor-last=Lassner |editor-first=Jacob |location=Berkeley |publisher=University of California Press |year=1999 |isbn=9780520240599 |url=https://www.ucpress.edu/book/9780520240599/a-mediterranean-society |access-date=2018-10-06}}</ref>

===To 19th century===
After the Geonic Period Jews established more Yeshiva academies in Europe and in Northern Africa, including the [[History of the Jews in Kairouan|Kairuan yeshiva]] in Tunisia (Hebrew: ישיבת קאירואן) that was established by Chushiel Ben Elchanan (Hebrew: חושיאל בן אלחנן) in 974.<ref>מרדכי וורמברנד ובצלאל ס. רות, '''עם ישראל – תולדות 4000 שנה – מימי האבות ועד חוזה השלו'''</ref>

Traditionally, every town [[rabbi]] had the right to maintain a number of full or part-time pupils in the town's [[beth midrash]] (study hall), which was usually adjacent to the synagogue. Their cost of living was covered by community taxation. After a number of years, the students who received ''[[semikha]]'' (rabbinical ordination) would either take up a vacant rabbinical position elsewhere or join the workforce.

====Lithuanian====
{{See also|List of yeshivos in Europe (before World War II)}}
[[File:Volozhin yeshiva.jpg|thumb|right|[[Volozhin yeshiva]], "mother of the yeshivas"]]
[[File:Mir Yeshiva 1a.jpg|thumb|right|[[Mir Yeshiva (Belarus)|Mir yeshiva]], [[Russian Empire]]]]
[[File:Ponivez1.JPG|thumb|[[Ponevezh Yeshiva]] in [[Bnei Brak]], [[Israel]]]] 
Organised [[Torah study]] was revolutionised by [[Chaim Volozhin]], an influential 18th-century Lithuanian leader of Judaism and disciple of the [[Vilna Gaon]]. In his view, the traditional arrangement did not cater to those looking for more intensive study.

With the support of his teacher, Volozhin gathered interested students and started a yeshiva in the town of [[Valozhyn]], located in modern-day [[Belarus]]. The [[Volozhin yeshiva]] was closed some 60 years later in 1892 following the Russian government's demands for the introduction of certain secular studies.<ref>{{cite journal |last1=Schacter|first1=Jacob J. |title=Haskalah, Secular Studies and the Close of the Yeshiva in Volozhin in 1892 |jstor=40914771 |journal=The Torah U-Madda Journal |volume=2 |pages=76–133 |date=1990}}</ref> Thereafter, a number of yeshivot opened in other towns and cities, most notably [[Yeshivas Knesses Yisrael (Slabodka)|Slabodka]], [[Panevėžys]], [[Mir yeshiva (Poland)|Mir]], [[Brisk tradition and Soloveitchik dynasty|Brisk]], and [[Telshe yeshiva|Telz]]. Many prominent contemporary ''yeshivot'' in the United States and [[Israel]] are continuations of these institutions, and often bear the same name.

In the 19th century, [[Israel Salanter]] initiated the [[Mussar movement]] in non-Hasidic Lithuanian Jewry, which sought to encourage yeshiva students and the wider community to spend regular times devoted to the study of Jewish ethical works. Concerned by the new social and religious changes of the [[Haskalah]] (the Jewish [[Age of Enlightenment|Enlightenment]]), and other emerging political ideologies (such as [[Zionism]]) that often opposed traditional Judaism, the masters of Mussar saw a need to augment [[Talmudic]] study with more personal works. These comprised earlier classic Jewish ethical texts ([[mussar literature]]), as well as a new literature for the movement.<ref name="Actually"/> After early opposition, the Lithuanian yeshiva world saw the need for this new component in their curriculum, and set aside times for individual mussar study and mussar talks ("mussar shmues"). A ''[[mashgiach ruchani]]'' (spiritual mentor) encouraged the personal development of each student. To some degree, this Lithuanian movement arose in response, and as an alternative, to the separate mystical study of the [[Hasidic Judaism]] world. Hasidism began in the previous century within traditional Jewish life in Ukraine, and spread to Hungary, Poland and Russia. As the 19th century brought upheavals and threats to traditional Judaism, the Mussar teachers saw the benefit of the new spiritual focus in Hasidism, and developed their alternative ethical approach to spirituality.

Some variety developed within Lithuanian yeshivas to methods of studying Talmud and ''mussar'', for example whether the emphasis would be placed on ''beki'ut'' (breadth) or ''iyyun'' (depth). ''[[Pilpul]]'', a type of in-depth analytical and casuistic argumentation popular from the 16th to 18th centuries that was traditionally reserved for investigative Talmudic study, was not always given a place. The new analytical approach of the [[Brisker method]], developed by [[Chaim Soloveitchik]], has become widely popular. Other approaches include those of [[Mir yeshiva (Poland)|Mir]], [[Yeshivas Rabbeinu Yisrael Meir HaKohen|Chofetz Chaim]], and [[Telshe yeshiva|Telz]]. In ''mussar'', different schools developed, such as Slabodka and [[Novardok Yeshiva|Novhardok]], though today, a decline in devoted spiritual self-development from its earlier intensity has to some extent levelled out the differences.

====Hasidic====
[[File:Jeszywas Chachmei w Lublinie.JPG|thumb|right|[[Chachmei Lublin Yeshiva]], now a national monument]]
[[File:Breslov Yeshiva.jpg|thumb|right|The [[Breslov (Hasidic group)|Breslov]] Yeshiva in [[Mea Shearim]], [[Jerusalem]].]]
[[File:Satmer Yeshiva.jpg|thumb|right|[[Satmar (Hasidic dynasty)|Satmar]] Yeshiva in [[Brooklyn]], [[New York (state)|New York]].]]
[[File:באבוב חגי.jpg|thumb|right|[[Bobov (Hasidic dynasty)|Bobov]] Kollel in Jerusalem]]
With the success of the yeshiva institution in Lithuanian Jewry, the [[Hasidic Judaism|Hasidic]] world developed their own yeshivas, in their areas of Eastern Europe. These comprised the traditional Jewish focus on Talmudic literature that is central to [[Rabbinic Judaism]], augmented by study of [[Hasidic philosophy]] (Hasidism). Examples of these Hasidic yeshivas are the [[Chabad|Chabad Lubavitch]] yeshiva system of [[Tomchei Temimim]], founded by [[Sholom Dovber Schneersohn]] in Russia in 1897, and the [[Chachmei Lublin Yeshiva]] established in Poland in 1930 by [[Meir Shapiro]], who is renowned in both Hasidic and Lithuanian Jewish circles for initiating the [[Daf Yomi]] daily cycle of Talmud study.
(For contemporary ''yeshivas'', see, for example, under [[Satmar (Hasidic dynasty)#Institutions|Satmar]], [[Belz (Hasidic dynasty)#Belz yeshivas|Belz]], [[Bobov (Hasidic dynasty)#Institutions|Bobov]], [[Breslov (Hasidic group)#Today|Breslov]] and [[Pupa (Hasidic dynasty)|Pupa]].)

In many Hasidic ''yeshivas'', study of Hasidic texts is a secondary activity, similar to the additional mussar curriculum in Lithuanian yeshivas. These paths see Hasidism as a means to the end of inspiring emotional ''[[devekut]]'' (spiritual attachment to God) and mystical enthusiasm. In this context, the personal pilgrimage of a Hasid to his [[Rebbe]] is a central feature of spiritual life, in order to awaken spiritual fervour. Often, such paths will reserve the [[Shabbat]] in the yeshiva for the sweeter teachings of the classic texts of Hasidism.

In contrast, Chabad and [[Breslov (Hasidic group)|Breslov]], in their different ways, place daily study of their dynasties' Hasidic texts in central focus; see [[#Ethics, mysticism and philosophy|below]]. Illustrative of this is Sholom Dovber Schneersohn's wish in establishing the Chabad yeshiva system, that the students should spend a part of the daily curriculum learning Chabad Hasidic texts "with ''pilpul''". The idea to learn Hasidic mystical texts with similar logical profundity, derives from the unique approach in the works of the Rebbes of Chabad, initiated by its founder [[Schneur Zalman of Liadi]], to systematically investigate and articulate the "Torah of the [[Baal Shem Tov]]" in intellectual forms. Further illustrative of this is the differentiation in Chabad thought (such as the "Tract on Ecstasy" by [[Dovber Schneuri]]) between general Hasidism's emphasis on emotional enthusiasm and the Chabad ideal of intellectually reserved ecstasy. In the Breslov movement, in contrast, the daily study of works from the imaginative, creative radicalism of [[Nachman of Breslov]] awakens the necessary soulfulness with which to approach other Jewish study and observance.

====Sephardi====
{{see also|:Category:Sephardic yeshivas}}
{{hatnote|Further information: [[:he:קטגוריה:ישיבות ספרדיות|קטגוריה:ישיבות ספרדיות]]}}
[[File:Porat Yosef Yeshiva, Geula branch.jpg|right|thumb|[[Geula]] branch of Porat Yosef Yeshiva.]]
[[File:Kisse Rahamin Yeshiva, Bnei Brak.JPG|right|thumb|[[Kisse Rahamim yeshivah]], [[Bnei Brak]]]]
Although the yeshiva as an institution is in some ways a continuation of the [[Talmudic Academies in Babylonia]], large scale educational institutions of this kind were not characteristic of the North African and Middle Eastern [[Sephardi]] Jewish world in pre-modern times: education typically took place in a more informal setting in the synagogue or in the entourage of a famous rabbi. In medieval Spain, and immediately following the expulsion in 1492, there were some schools which combined Jewish studies with sciences such as logic and astronomy, similar to the contemporary Islamic [[madrasa]]s. In 19th century Jerusalem, a college was typically an endowment for supporting ten adult scholars rather than an educational institution in the modern sense; towards the end of the century a school for orphans was founded providing for some rabbinic studies.<ref>{{cite web |url=https://www.jcpa.org/dje/articles3/sephardic.htm |first=Daniel J. |last=Elazar |title=Can Sephardic Judaism be Reconstructed? |access-date=2018-10-06 |publisher=[[Jerusalem Center for Public Affairs]]}}</ref> Early educational institutions on the European model were [[Midrash Bet Zilkha]] founded in 1870s Iraq and [[Porat Yosef Yeshiva]] founded in Jerusalem in 1914. Also notable is the [[Beit El Synagogue|Bet El yeshiva]] founded in 1737 in Jerusalem for advanced Kabbalistic studies. Later Sephardic yeshivot are usually on the model either of Porat Yosef or of the Ashkenazi institutions.

The Sephardic world has traditionally placed the study of [[Kabbalah]] (esoteric Jewish mysticism) in a more mainstream position than in the European [[Ashkenazi]] world. This difference of emphasis arose as a result of the [[Sabbatean]] heresy in the 17th century, that suppressed widespread study of Kabbalah in Europe in favour of Rabbinic Talmudic study. In Eastern European Lithuanian life, Kabbalah was reserved for an intellectual elite, while the mystical revival of Hasidism articulated Kabbalistic theology through Hasidic thought. These factors did not affect the Sephardi Jewish world, which retained a wider connection to Kabbalah in its traditionally observant communities. With the establishment of Sephardi yeshivas in Israel after the [[Jewish exodus from Arab and Muslim countries|immigration of the Arabic Jewish communities there]], some Sephardi yeshivas incorporated study of more accessible Kabbalistic texts into their curriculum. The European prescriptions to restrict advanced Kabbalistic study to mature and elite students also influence the choice of texts in such yeshivas.

===19th century to present===

====Conservative movement====
[[File:JTSA 122 Bway jeh.JPG|thumb|[[Jewish Theological Seminary of America|JTS]] building in [[Manhattan]]]]
In 1854, the [[Jewish Theological Seminary of Breslau]] was founded. It was headed by [[Zecharias Frankel]], and was viewed as the first educational institution associated with "positive-historical Judaism", the predecessor of [[Conservative Judaism]]. In subsequent years, Conservative Judaism established a number of other institutions of higher learning (such as the [[Jewish Theological Seminary of America]] in New York City) that emulate the style of traditional yeshivas in significant ways. Many do not officially refer to themselves as "yeshivas" (one exception is the [[Conservative Yeshiva]] in Jerusalem), and all are open to both women and men, who study in the same classrooms and follow the same curriculum. Students may study part-time, as in a kollel, or full-time, and they may study ''lishmah'' (for the sake of studying itself) or towards earning rabbinic ordination.

====Nondenominational or mixed====
{{See also|#Curriculum}}
Non-denominational yeshivas and kollels with connections to Conservative Judaism include [[Yeshivat Hadar]] in New York, whose leaders include [[Rabbinical Assembly]] members [[Elie Kaunfer]] and [[Shai Held]]. The rabbinical school of the [[Academy for Jewish Religion in California]] is led by Conservative rabbi Mel Gottlieb. The faculty of the [[Academy for Jewish Religion in New York]] and of the Rabbinical School of [[Hebrew College]] in [[Newton Centre]], Massachusetts also includes many Conservative rabbis.
See also [[Institute of Traditional Judaism]].

More recently, several non-traditional, and nondenominational (also called "transdenominational" or "postdenominational") seminaries have been established.<ref>Rabbi Andrea Lobel (2021). [https://www.tabletmag.com/sections/belief/articles/rabbis-different-path-to-ordination A Different Path to Ordination], ''[[Tablet (magazine)|Tablet]]''</ref><ref>Josh Nathan-Kazis (2012). [https://forward.com/news/166946/online-ordained-rabbis-grab-pulpits/ Online-Ordained Rabbis Grab Pulpits], ''[[The Forward]]''</ref><ref>Rabbi [[Patrick Aleph|P. Beaulier]] (2019). [https://ejewishphilanthropy.com/want-more-diversity-in-rabbinical-schools-then-move-them-online/ Want More Diversity In Rabbinical Schools? Then Move Them Online], ejewishphilanthropy.com</ref> These grant semikha in a shorter time, and with a modified curriculum, generally focusing on leadership and pastoral roles. These are [[Jewish Spiritual Leaders Institute|JSLI]], [[Rabbinical Seminary International|RSI]], [[Pluralistic Rabbinical Seminary|PRS]] and [[List of rabbinical schools#Non-denominational|Ateret Tzvi]]. The [[Mesifta Adath Wolkowisk|Wolkowisk Mesifta]] is aimed at community professionals with significant knowledge and experience, and provides a tailored program to each candidate.

====Reform and Reconstructionist seminaries====
[[File:RRC.JPG|thumb|Reconstructionist Rabbinical College]]
[[Hebrew Union College]] (HUC), affiliated with [[Reform Judaism]], was founded in 1875 under the leadership of [[Isaac Mayer Wise]] in Cincinnati, Ohio. HUC later opened additional locations in New York, Los Angeles, and Jerusalem. It is a rabbinical seminary or college mostly geared for the training of rabbis and clergy specifically. Similarly, the [[Reconstructionist Rabbinical College]] of [[Reconstructionist Judaism]], founded in Pennsylvania in 1968, functions to train its future clergy. Some Reform and Reconstructionist teachers also teach at the non-denominational seminaries mentioned above. In Europe, Reform Judaism trains rabbis at [[Leo Baeck College]] in London, UK and [[Abraham-Geiger-Kolleg|Abraham Geiger Kolleg]] in Potsdam, Germany. None of these institutions describes itself as a "yeshiva".

====Contemporary Orthodox====
[[File:Kollelbirkatizhak.jpg|thumb|right|Kollel Birkat Yitzhak, [[Moscow]]]]
{{main|List of yeshivas}}
{{see also|List of rabbinical schools #Orthodox}}
[[World War II]] and the [[Holocaust]] brought the yeshivot of Eastern and Central Europe to an end; although many scholars and rabbinic students who [[Holocaust survivors|survived the war]] established yeshivot in Israel as well a number of Western countries.<ref name="JVL" /> The [[Yeshiva of Nitra]] was the last surviving in occupied Europe. Many students and faculty of the Mir Yeshiva were able to escape to Siberia, with the Yeshiva ultimately [[Mir Yeshiva (Belarus)#Shanghai|continuing to operate in Shanghai]]; see [[Yeshivas in World War II]].

From the mid-20th century<ref name="JVL">[https://www.jewishvirtuallibrary.org/yeshiva "Yeshiva"], jewishvirtuallibrary.org</ref>
the greatest number of yeshivot, and the most important were centered in Israel and in the U.S.;
they were also found in many other Western countries, prominent examples being [[Gateshead Talmudical College|Gateshead Yeshiva]] in England (one of the [[Novardok Yeshiva#Post World War II|descendants of Novardok]]) and the [[Yeshiva of Aix-les-Bains]], France.
The [[Chabad]] movement was particularly active in this direction,<ref name="JVL" /> establishing yeshivot also in France, North Africa, Australia, and South Africa; this "network of institutions" is known as ''[[Tomchei Temimim]]''.
Many prominent contemporary yeshivot in the U.S. and Israel are continuations of European institutions, and often bear the same name.

=====Israel=====
[[File:Mercaz HaRav01.JPG|thumb|right|[[Mercaz Harav]], Jerusalem]]
{{Further|Religion in Israel#Orthodox spectrum}}
{{see also|Category:Orthodox yeshivas in Israel|Category:Religious Zionist yeshivot}}
Yeshivot in Israel have operated since Talmudic times,<ref>See e.g. [https://www.sefaria.org.il/Berakhot.18b.14?lang=bi&with=all&lang2=en Brachot 18b]</ref> 
[[#Geonic_Period|as above]];
see [[Talmudic academies in Eretz Yisrael]].
More recent examples include the [[Great Academy of Paris]] (c. 1280); the [[Ari Ashkenazi Synagogue]] (since the mid-1500s); the [[Beit El Synagogue|Bet El yeshiva]] (operating since 1737); and [[Etz Chaim Yeshiva]] (since 1841). 
Various yeshivot were established in Israel in the early 20th century: [[Shaar Hashamayim Yeshiva|Shaar Hashamayim]] in 1906, Chabad's [[:he: ישיבת תורת אמת (חב"ד)|Toras Emes]] in 1911, [[Hebron Yeshiva]] in 1924, [[Sfas Emes Yeshiva|Sfas Emes]] in 1925, [[Lomza Yeshiva|Lomza]] in 1926. 
After (and during) World War II, numerous other Haredi and Hasidic Yeshivot were re-established there by survivors. The Mir Yeshiva in Jerusalem – today the largest Yeshiva in the world – was established in 1944, by Rabbi [[Eliezer Yehuda Finkel (Poland and Jerusalem)|Eliezer Yehuda Finkel]] who had traveled to Palestine to obtain visas for his students; Ponevezh similarly by Rabbi [[Yosef Shlomo Kahaneman]]; and [[Knesses Chizkiyahu]] in 1949.
The leading Sephardi Yeshiva, Porat Yosef, was founded in 1914; its predecessor, Yeshivat Ohel Moed was founded in 1904. From the 1940s and onward, especially following immigration of the Arabic Jewish communities,  Sephardi leaders, such as [[Ovadia Yosef]] and [[Ben-Zion Meir Hai Uziel]], established various yeshivot to facilitate Torah education for Sephardi and [[Mizrahi Jews]] (and alternative to Lithuanian yeshivot).

The [[Haredi Judaism|Haredi]] community has grown with time – In 2018, 12% of Israel's population was Haredi,<ref name="IDI"/> including [[Sephardic Haredim]] –  supporting [[:he:קטגוריה:ישיבות חרדיות בישראל|numerous yeshivot correspondingly]]. Boys and girls here attend separate schools, and proceed to higher Torah study, in a yeshiva or seminary, respectively, starting anywhere between the ages of 13 and 18; see ''[[Chinuch Atzmai]]'' and ''[[Bais Yaakov]]''. A significant proportion of young men then remain in yeshiva until their marriage; thereafter many continue their Torah studies in a kollel. (In 2018, there were 133,000 in full-time learning .<ref name ="IDI">Gilad Malach, Lee Cahaner (2019). [https://en.idi.org.il/articles/29348 2019 Statistical Report on Ultra-Orthodox Society in Israel]. Israel Democracy Institute</ref>) Kollel studies usually focus on deep analysis of Talmud, and those Tractates not usually covered in the standard "undergraduate" program; see {{slink||Talmud study}} below. Some Kollels similarly focus on halacha in total, others specifically on those topics required for ''[[Semikha]]'' (Rabbinic ordination) or [[Dayan (rabbinic judge)|''Dayanut'']] (qualification as a Rabbinic Judge). The certification in question is often conferred by the Rosh Yeshiva.

[[Mercaz Harav]], the foundational and leading [[Religious Zionism|Religious-Zionist]] yeshiva was established in 1924 by Ashkenazi [[Chief Rabbinate of Israel|Chief Rabbi]] [[Abraham Isaac Kook]]. Many in the [[Religious Zionist]] community today attend a [[Hesder]] yeshiva (discussed [[#Types of yeshivot|below]]) during [[Religious Zionism#Military service|their national service]]; these offer a kollel for Rabbinical students. (Students generally prepare for the ''Semikha'' test of the [[Chief Rabbinate of Israel]]; until his recent passing (2020) commonly for that of the [[posek]] R. [[Zalman Nechemia Goldberg]].)
Training as a ''Dayan'' in this community is usually through [[:he:מכון אריאל|''Machon Ariel'']] (''[[Machon Harry Fischel]]''), also founded by Rav Kook, or [[:he:ארץ חמדה (כולל)|''Kollel Eretz Hemda'']]. Women in this community, as above, study in a [[Midrasha]]. High school students study at [[Education in Israel#Educational tiers and tracks|''Mamlachti dati'']] schools, often associated with ''[[Bnei Akiva]]''. [[Bar Ilan University]] allows students to combine Yeshiva studies with university study; [[Jerusalem College of Technology]] similarly, which also offers a Haredi track; there are [[List of Israeli universities and colleges#Colleges|several colleges of education]] associated with [[Hesder]] and the ''Midrashot'' (these often offer specializations in ''Tanakh'' and ''Machshavah'' – discussed [[#Curriculum|below]]). 
See {{slink|Religious Zionism|Educational institutions}}.

=====United States=====
[[File:The old Beis Madrash Building of BMG.jpg|thumb|right|[[Beth Medrash Govoha]], Lakewood, New Jersey –  largest yeshiva outside Israel.<ref name=LargestYeshivaOutsideIsrael>{{cite web|url=https://www.nj.com/news/2019/04/lakewood-yeshiva-looks-to-use-old-golf-course-for-new-campus.html|title=Lakewood yeshiva looks to use old golf course for new campus|author=Steve Strunsky|publisher=New Jersey On-Line LLC|date=April 16, 2019|access-date=April 16, 2019|quote=Beth Medrash Gohova is said to be the world’s largest Jewish-affiliated university outside of Israel.}}</ref><ref name=LargestYeshivaNorthAmerica>{{cite web|url=https://www.nj.com/ocean/2017/08/11_ways_lakewood_is_like_nowhere_else_in_nj.html|title=10 ways Lakewood is unlike anywhere else in N.J.|author=Stephen Stirling|date=3 August 2017|publisher=NJ Advance Media|access-date=April 16, 2019|quote=The sea change can be pinned to one event: The founding of the Beth Medrash Govoha yeshiva in the mid-20th century. The Orthodox Jewish community has set down roots en masse around the religious school, which is now the largest yeshiva in North America.}}</ref>]]
[[File:Mirrer Yeshiva, Ocean PKWY.jpg|thumb|[[Mir Yeshiva (Brooklyn)|Mir Yeshiva]] in Brooklyn]]
{{Further|Category:Orthodox yeshivas in the United States}}
The first Orthodox yeshiva in the U.S. was [[Etz Chaim Yeshiva (Manhattan)|Etz Chaim]] of [[New York City|New York]] (1886), modeled after Volozhin. It developed into the [[Rabbi Isaac Elchanan Theological Seminary]] (1896; "RIETS") and eventually [[Yeshiva University]] in 1945. It was established in the wake of [[History of the Jews in the United States#Immigration of Ashkenazi Jews|the immigration of Central and Eastern European Jews]] (1880s – 1924). [[Mesivtha Tifereth Jerusalem]], founded in 1907, was led by Rabbi [[Moshe Feinstein]] from the 1940s through 1986; [[Yeshiva Rabbi Chaim Berlin]], est 1904, was headed by Rabbi [[Yitzchok Hutner]] from 1943 to 1980. [[:Category:Hasidic Judaism in the United States|Many Hasidic dynasties]] have their main Yeshivot in America, typically established in the 1940s; [[770 Eastern Parkway#Central Lubavitcher Yeshiva|the Central Lubavitcher Yeshiva]] has over 1000 students.

The postwar establishment of Ashkenazi yeshivot and ''kollelim'' parallels that in Israel; as does the educational pattern in [[Haredi Judaism#United States|the American Haredi community]], although more obtain a secular education [[#College credit|at the college level]]. [[Beth Medrash Govoha]] in [[Lakewood Township, New Jersey|Lakewood]], [[New Jersey]]  with 3,000 students in the early 2000s was founded in 1943 by R. [[Aaron Kotler]] on the "rigid Lithuanian model" that demanded full-time study;<ref name="JVL" /> it now offers a [[Bachelor of Talmudic Law]] degree which allows students to go on to [[graduate school]].<ref>[https://www.chea.org/beth-medrash-govoha beth-medrash-govoha] on chea.org</ref><ref name="JVL" /> The best known of the numerous Haredi yeshivas are, additional to "Lakewood", Telz, [[Yeshivas Rabbeinu Yisrael Meir HaKohen|"Rabbinical Seminary of America"]], [[Yeshivas Ner Yisroel|Ner Yisroel]], Chaim Berlin, and [[Hebrew Theological College]]; ''[[Yeshivish]]'' (i.e. satellite) communities often maintain a [[Kollel#Community kollelim|community kollel]].
Many Hasidic sects have their own yeshivas, such as [[Satmar (Hasidic dynasty)#Institutions|Satmar]] and [[Bobov (Hasidic dynasty)#Institutions|Bobov]], while Chabad operates its ''Tomchei Temimim'' nationwide.
The first Sephardic yeshiva in the Americas was Yeshivat Mikdash Melech, established in 1972 <ref>[https://www.mikdashmelechjerusalem.com/about.html about], mikdashmelechjerusalem.com</ref> by Rabbi Haim Benoliel. (In 1988, the yeshiva opened a branch in Israel, Mikdash Melech Jerusalem,<ref>[https://www.mikdashmelechjerusalem.com/ home page], mikdashmelechjerusalem.com</ref> to serve English-speaking Sephardic students.) There are over today 600 junior and high schools, typically a [[Mesivta]] or [[Bais Yaakov]];
see [[Torah Umesorah]].

[[Modern Orthodox]] typically spend a year, often two, post-high school in a yeshiva (sometimes [[Hesder]]) or ''Midrasha'' in Israel. Many thereafter, or instead, attend [[Yeshiva University]], undertaking a dual curriculum, combining academic education with Torah study;<ref name=missionstatement>{{cite web |url=http://www.yu.edu/MissionStatement/index.aspx |title=Mission Statement |publisher=Yeshiva University |access-date=August 27, 2010 |url-status=dead |archive-url=https://web.archive.org/web/20100527113714/http://www.yu.edu/MissionStatement/index.aspx |archive-date=May 27, 2010 |df=mdy-all }}</ref> see ''[[Torah Umadda]]'', and [[Yeshiva University#Campuses|S. Daniel Abraham Israel Program]]. (A percentage stay in Israel, "making ''[[Aliyah]]''"; many also go on to higher education in other American colleges.) Semikha is usually through RIETS, although many [[Modern Orthodox]] [[Rabbis]] study through ''[[Hesder]]'', or other Yeshivot in Israel such as [[Yeshivat HaMivtar]], [[Mizrachi (religious Zionism)|Mizrachi's]] ''Musmachim'' program,<ref>[https://mizrachi.org/musmachim/ Musmachim] mizrachi.org</ref> and Machon Ariel.<ref>[https://fischelfoundation.org/ariel.htm Ariel Institute]</ref>
RIETS also houses several post-semikha kollelim, including one focused on ''Dayanut''.<ref>[https://www.yu.edu/riets/kollellim "kollellim"], yu.edu/riets</ref> Dayanim also train through Kollel Eretz Hemda<ref>[http://www.eretzhemdah.org/content.asp?PageId=3459&lang=en Yadin-Yadin for the Diaspora], eretzhemdah.org</ref> and Machon Ariel; while Mizrachi's post-semikha ''Manhigut Toranit'' program<ref>[https://www.manhigut-toranit.org manhigut-toranit.org]</ref> focuses on leadership and scholarship, with the advanced semikha of [[Chief Rabbinate of Israel#Semikhah|"Rav Ir"]]. Communities will often host a [[:he:תורה מציון (ארגון)|''Torah MiTzion'']] kollel, where ''[[Hesder]]'' graduates learn and teach, generally for one year. 
There are numerous [[:Category:Modern Orthodox Jewish day schools in the United States|Modern Orthodox Jewish day schools]], typically offering a ''beit midrash'' / ''metivta'' program in parallel with the [[Secondary education in the United States#Curriculum|standard curriculum]], (often) structured such that students are able to join the first ''shiur'' in an Israeli yeshiva.

The US educational pattern is to be found around the Jewish world, with regional differences; see [[:Category:Orthodox yeshivas in Europe]] and [[:Category:Orthodox yeshivas by country]].