CCAR Ethics Code

Central Conference of American Rabbis Code of Ethics: Standards of Rabbinic Behavior

Adopted in convention assembled, June 1991, and as amended in 1993, 1998, 2001, 2003, 2004, 2007, 2008, 2010, 2011, 2012, 2013, 2014, 2015, 2017, 2019, 2021, June 9, 2022, December 8, 2022, June 10, 2024, June 5, 2025. Effective June 5, 2025, the CCAR Code of Ethics is set forth in two documents: (1) The Standards of Rabbinic Behavior (“Standards”), and (2) Policies and Procedures (“Policies”).

1Introduction

As rabbis, we are expected to abide by the highest moral values of our Jewish tradition: personal conscience and professional integrity, honorable social relationships, and the virtues of family life. As teachers and role models, we are called upon to exemplify the ideals we proclaim. Should we fail, we need to do t’shuvah: ask forgiveness, avoid repetition, and make restitution whenever possible.

Therefore, in keeping with the high traditions of the rabbinate, the Central Conference of American Rabbis (“CCAR”) establishes this Code of Ethics.  By virtue of their membership in the CCAR, member rabbis are obligated to follow this Code and adhere to its regulations. Improprieties in any of the areas covered in the sections below will subject the rabbi to the review of the Ethics Committee (“EC”) and the discipline of its processes as warranted.

Rabbis are encouraged to consult with the Chair of the EC to better understand this Code of Ethics and its implementation.

I. RABBINIC INTEGRITY AND USE OF POWER

Introduction: As rabbis vested with real and symbolic religious authority, we recognize the power differential inherent in our rabbinic roles. We are often entrusted with specific power and influence over important decisions, financial matters, and strategic planning for our Jewish communities, and we are often invested with formal and informal power that created unique dynamics between and among rabbis and other people. A rabbi should strive to be aware of and avoid taking advantage of the power differential that exists in the relationship the rabbi has with a colleague, congregant, employee, student, or community member. Accordingly, the following conduct by a rabbi constitutes a violation of the Code:

A. Verbal or Physical Abuse

A rabbi must not engage in any form of verbal or physical abuse (direct or indirect), as defined below, towards any colleague, employee, or staff member; synagogue or community member; vendor; or other person.

  1. Abuse, as defined by this section, encompasses a broad range of behaviors, namely physical, verbal, or mental abuse; insults; demeaning speech; or derogatory slurs or improper actions based on race, ethnicity, religious identity, gender, gender identity or expression, sexual orientation, physical appearance, disability, or personal animus. Abuse constitutes an ethical violation where the abusive conduct is of sufficient frequency or severity to adversely affect an individual, or an individual’s relationship with the rabbi or congregation/institution the rabbi serves.
  2. Examples of behavior that fall under the category of abusive conduct are:

a.  Aggression: Hostile or violent speech or behavior toward another, including attacks or confrontations.  

b.  Bullying: Repeated verbal, physical, or social behavior that causes or intends to cause physical, social, or psychological harm. Bullying can happen in person or online and via various digital platforms and devices. It can be obvious (overt) or hidden (covert).   

c.  Intimidation: Compelling, deterring, or frightening another person through threats or other behavior.  

B. Rabbinic Relationships

1. Working Relationships: Rabbis often work with rabbis, cantors, educators/principals, teaching staff, executive directors, administrative staff, lay leaders, and others. Rabbis should, at all times, treat with kavod (respect) all those with whom they work.

a.  Boundaries: Rabbis shall maintain proper boundaries with all those with whom they work and interact.

b.  Conflict of Interest: Rabbis shall avoid situations of actual or potential conflicts of interest or the appearance of conflicts of interest; when avoidance is impossible, rabbis shall disclose the conflict to the board or appropriate authority – actual, potential, or an appearance.

2. Retaliation: Retaliation refers to unjustified firing, demoting, harassing, or otherwise taking adverse action against a person who complains about or disagrees with the rabbi. Retaliation by the rabbi may take many forms and includes any adverse action taken against a person. Examples include, but are not limited to, against their profession, reputation, finances, social or religious standing, synagogue membership or position. Rabbinic retaliation against any individual constitutes an ethics violation.

a.  It shall be a violation of this Code for a rabbi who is or was the subject of an ethics complaint to retaliate against or threaten to retaliate against a complainant, a witness, or any other person who participates in, intends to participate in, or participated in the CCAR’s ethics process.

b.  It also shall be a violation of this Code for a rabbi to use the CCAR ethics process to retaliate against a rabbi, for example by filing an unfounded ethics complaint.

3. Rabbinic Commitment: Rabbis must make best efforts to fulfill all commitments they make to officiate at lifecycle ceremonies or rituals. If a rabbi finds that they cannot fulfill a stated commitment to officiate at a particular lifecycle ceremony or ritual, the rabbi must make best efforts to find a qualified substitute and immediately discuss the change with the person or people to whom the rabbi made the commitment.

C.  Honesty and Communication

1. Rabbis are prohibited from making false statements, or omitting information in their statements that harm, mislead, or abuse one or more individuals or organizations.

2. Plagiarism: Rabbis should adhere to the traditional principle of B’shem Omro, as further set forth in this section. Plagiarism, the English term for failing to act B’shem Omro, is the intentional use of someone else’s language, ideas, or other work without making the source(s) evident in situations where the reader or listener has a reasonable expectation that the Rabbi’s work is original. Plagiarism includes:

a. failing to properly acknowledge and cite language from another source, including paraphrased text;

b. failing to properly cite any ideas, images, technical work, creative content, or other material taken from published or unpublished sources in any medium, including online material or oral presentations.

3. What is not plagiarism: Plagiarism does not occur when efforts to identify sources by making source-use apparent to the audience are obvious or when common knowledge or verifiable facts are shared. Facts, ideas, and language that are distinct and unique products of a particular individual’s work do not count as common knowledge and must always be cited.

4. Financial Conduct:  Rabbis must conduct themselves to be beyond reproach in all financial matters – this includes avoiding the appearance of impropriety (marit ayin), as set forth below:

a. Rabbis must not engage in financial dishonesty, the appearance of financial dishonesty, or fraud. This includes but is not limited to, embezzlement, nonpayment of just debts, tax evasion, or any illegal monetary dealings. 

b. Discretionary Funds: Rabbis with Discretionary Funds are to treat them as they are intended – as funds established by congregations or organizations. Rabbis may not make inappropriate use of discretionary funds for personal or family expenses, or to circumvent the will of the congregation or other organization they serve, as reflected in board votes.  

c. Organizational Funds: If a Rabbi has access to organizational funds, they are obligated to follow the organization’s rules pertaining to proper expenditures. Furthermore, rabbis are obligated to comply with all relevant laws and tax regulations.

D.  Substance Abuse

Recognizing the consequences of substance abuse and addiction for themselves and others, rabbis should make responsible choices with respect to addictive, illegal, or controlled substances and seek help for any need or concern regarding substance use.

II. RELATIONSHIPS BETWEEN RABBIS

The provisions of this article apply to rabbis working in any setting unless otherwise noted. Specific provisions relating only to congregational rabbis will be so noted.

The principle of k’vod harav (respect for the rabbi) should inform all interactions between rabbis. Rabbis who are working together in the same organization should do so in an atmosphere of mutual respect. 

  1. Relationships Between Congregational Rabbis Within the Same Congregation

1. Rabbinic Succession

When rabbis near the conclusion of their term of service with a congregation and the congregation is seeking a successor, the incumbent rabbi shall respect the freedom of the congregation and the candidates to enter into such discussions as may lead to the choice of a successor. Candidates for a rabbinical position shall act in accordance with the guidelines established by the Rabbinical Placement Commission.

2. Rabbi and Assistant/Associate Rabbi or Rabbi-Educator
Rabbis in a congregation should aspire to treat each other as trusting colleagues, upholding each other in their work, and encouraging each other in their ideas.

  1. Being mindful of the power they wield and of power differentials, rabbis may not abuse their power in their relationships with rabbis within the same congregation.
  1. Rabbis should avoid activities that foster congregational disharmony.

3. Successor Rabbi and Retired Rabbi2

Emotional ties between rabbi and congregation strengthen with time and continue beyond the date at which a rabbi retires. It is important to recognize that the retirement of the rabbi and the election of their successor connotes a rise in new rabbinic leadership of a community. This new leadership must have both the authority and the responsibility of guiding it.

  1. The retiree should help the successor in the position to which the rabbi has been elected and should guide lay people to understand that when a new rabbi commences rabbinic duties, responsibility is transferred automatically and fully. The retiree also should guide lay people to accept the new rabbi as the successor and to show the new rabbi all courtesy.
  1. The retiree should refuse to be drawn into questions of congregational policy or into newly established relationships between the new rabbi and that rabbi’s congregants, individually or collectively.
  1. The successor rabbi and the retiree have an obligation to accord each other honor and courtesy and to maintain an adequate reciprocal flow of information and communication, thus maintaining the spirit of k’vod harav. 
  1. When invited to do so by the successor rabbi of the congregation, the retiree may participate in conducting the synagogue service or may preach. When performing these functions, the retiree should follow the forms of worship and ritual then prevailing, unless the successor rabbi and the retiree agree otherwise.
  1. The retiree who has been asked by a congregant to officiate at a congregational life cycle ceremony and who wishes to do so will make a timely request of their successor. The ultimate decision of which rabbi(s) will participate rests with the successor.  In such situations, the retiree should follow the policies set by the successor, unless they agree otherwise.
  1. A retiree ought not engage in activities which interfere with the successor rabbi’s leadership of or relationship with the congregation or community.
  1. In circumstances where a congregation has designated a rabbi emeritus/emerita, and where the congregation has taken on responsibilities to see to the financial well-being of the rabbi emeritus/emerita and/or spouse, the incumbent rabbi should make reasonable efforts to advocate to the congregation’s leadership to fulfill these obligations. The incumbent rabbi should make similar reasonable efforts to advocate to the congregation’s leadership to fulfill whatever financial responsibilities it has assumed to the surviving spouse of a deceased rabbi emeritus/emerita.
  1. The assistant/associate rabbi or rabbi-educator should respect the historic ties of the retiree to the congregation, and the retiree should welcome their newer colleagues, sustaining them in their rabbinate and nurturing them in their work. Mutual consideration and support will enhance both positions.

Relationships between Rabbis in Different Communities, Congregations, or Organizations

The principles herein are applicable also in our relationships with rabbis who are not members of the CCAR and with student rabbis.

  1. Non-Interference

A rabbi should not engage in activities that interfere with the incumbent rabbi’s leadership of or relationship with the community, congregation, or organization.

  1. Officiation

A rabbi should occupy a colleague’s pulpit or officiate in the synagogue only with the agreement of the incumbent rabbi.

  1. Non-Solicitation

A rabbi should neither solicit nor sanction efforts to solicit those affiliated with another congregation or organized religious community. 

  1. Lashon Hara

Public disagreements between rabbis should be stated in terms of disagreements about issues and avoid personal attack. Lashon hara (often translated as “malicious gossip”) is equally unacceptable.

III. CONFIDENTIALITY AND ITS LIMITS

  1. Obligation of Confidentiality: Within the exercise of pastoral care, the rabbi shall maintain a relationship of trust and confidentiality, holding sacred all information revealed within the provision of pastoral care.
  2. Limits of Confidentiality:  The nature and practice of Reform Judaism and its ethical legacy mandate that our religious conscience place highest priority on the needs of those who lack the legal, mental, or physical capacity to protect themselves.3  It is therefore essential to report suspected abuse of minors and incapacitated adults, even if the civil laws of the state or province do not require the rabbi to do so or even if those same laws might allow for avoidance on grounds of clergy privilege.

    However, if applicable laws prohibit a rabbi from disclosing such confidential information, the rabbi should follow such laws. If during pastoral care, an individual discloses information concerning suspected abuse of a minor child or incapacitated adult or indicating imminent danger, including physical or psychological danger, to any person, the rabbi is to take necessary steps to report such suspected abuse or danger to proper authorities or others in a position to offer protection.
  3. Resolution of Confidentiality Questions: When in doubt about obligations of clergy reporting and the promise of confidential communications, rabbis are encouraged to consult with the Chair of the EC to better understand these guidelines and their implementation. If there is a doubt about reporting issues or legal confidentiality in the jurisdiction where the rabbi is located, the rabbi is first urged to seek legal counsel on those issues.

IV. RABBINIC SERVICES

  1. Honoraria
  1. The congregational rabbi is a professional spiritual leader of the congregation, which in turn assumes responsibility for support of the physical and financial needs of the rabbi and the rabbi’s family. Consequently, members of the congregation who have by their dues contributed to the rabbi’s support, have a right to rabbinic services in time of need for life cycle rites and pastoral functions, provided that performance of such services shall not be contrary to the convictions of that rabbi.  Under no circumstances, therefore, should a full-time rabbi set a fee for officiating at life cycle occasions of members of that rabbi’s congregation.  Rabbis serving congregations on a part-time basis may agree upon arrangements with their own congregations.
  2. While a rabbi, congregational or not, may have no professional obligations to the unaffiliated, if the rabbi provides services for the unaffiliated, the rabbi may reasonably expect an honorarium that is not excessive.
  1. Communication of Services
    In making known the availability of rabbinic services, whether in a telephone directory, the press, the Internet, or other media, all communications should be in good taste and in keeping with the dignity of the rabbinate.
  2. Gerut
    It is essential that the relationship of the rabbi with a prospective ger (convert) avoid any semblance of commercialism.  The mitzvah to instruct prospective converts and to officiate at their ceremonies of gerut (conversion) precludes the charging of rabbinic fees.

V. GUIDELINES CONCERNING SEXUAL ETHICS AND BOUNDARIES

As rabbis, Jewish leaders, and pastoral guides, we are commanded to exemplify holiness through our teachings and our lives.  We bear the greatest responsibility for ensuring that ethical and sexual boundaries are scrupulously respected in all our relationships with all persons who turn to us in trust. Sexual misconduct by rabbis is a sin against human beings; it is also a Chilul Hashem (profanation of God’s name). It is the responsibility of the CCAR to uphold the sacred calling of the rabbinate by creating just and appropriate responses to sexual misconduct.

As stated in Section I.B of this Code, “We are expected by others, and we expect of ourselves and each other, to be scrupulous in avoiding even the appearance of sexual misconduct, whether by taking advantage of our position with those weaker than ourselves or dependent upon us or succumbing to the temptations of willing adults.”  As rabbis vested with real and symbolic religious authority, we have the responsibility to recognize the power differential inherent in our rabbinic roles and therefore that certain speech and conduct may be experienced as intimidating. We need to keep in mind the vulnerability of those whom we teach, counsel, and serve, particularly during or after pastoral or lifecycle counseling. It is our obligation to maintain appropriate boundaries in all situations and settings. Any personal relationship that raises doubts for the rabbi regarding its ethical propriety ought to give the rabbi serious pause and propel the rabbi at the very least to seek moral counsel from colleagues or other professionals.

Rabbis are expected to honor the sanctity and fidelity of committed relationships, their own and those of others. Any sexual activity that betrays those relationships or leads others to betray like relationships constitutes an ethical violation.

  1. Sexual Harassment
    It is unethical for a rabbi to engage in sexual harassment.4 For the purposes of this Code, sexual harassment may involve seductive speech, sexual comments, the display of sexual content, or sexual gestures. It may also include unwelcome physical contacts, unwelcome sexual advances, or requests for sexual favors. The behaviors described above may be physical, verbal, written, or electronic.

    Any such act or behavior which exploits the vulnerability of another, even if it appears to be consensual, compromises the moral integrity of the rabbi and is an ethical violation.
  1. Types of Sexual Harassment Violations
  1. Type 1 Violations: These include, but are not limited to, inappropriate sexual comments and jokes, and the inappropriate display of sexual content.
  2. Type 2 Violations:  These include, but are not limited to, repeated unwelcome sexual advances, quid pro quo and requests for sexual favors, grooming behavior,5 and any unwelcome and improper physical contact or conduct. 6
  1. Minimum Punishment
    All sexual ethics and boundary violations are serious and constitute unacceptable rabbinic behavior. In a case of any such sexual boundary violation involving an adult, the minimum punishment shall be censure.

VI. MINORS

Any violation of this Code of Ethics in which a minor is a victim is considered to be especially egregious.

  1. In the case of a Type 1 violation involving the display of sexual content, the minimum punishment shall be suspension under such terms and conditions as are warranted by the EC. The minimum punishment for any other Type 1 violation shall be censure.
  2. In the case of a Type 2 violation, the punishment shall be expulsion.

Conclusion

As members of the CCAR, we pledge ourselves to be scrupulous in our adherence to the foregoing statement of rabbinic ethics, and to hold others and ourselves to the highest standards. At the same time, we feel called to heal brokenness and in all we do to seek to balance midat hadin (principle of justice) with midat harachamim (principle of compassion).

  1. The following abbreviations are used throughout this document:
    – Board of Appeals (“BOA”)
    -Central Conference of American Rabbis (“CCAR”)
    -Ethics Committee (“EC”)
    -Hebrew Union College-Jewish Institute of Religion (“HUC-JIR”)
    -Information Gathering Team (“IGT”)
    -T’shuvah Counseling and Rehabilitation (“TRaC” and “TRaC Team”)
    -Union for Reform Judaism (“URJ”)  ↩︎
  2. Any references to a retiring rabbi in this Code will also apply to a rabbi who leaves a congregational pulpit for any reason. ↩︎
  3. This refers both to “minors” – those persons 18 years of age and younger for whom the civil law and our traditions provide additional protections and who lack the ability to give valid consent and to those adults who, by virtue of mental or physical condition, lack the ability to consent or resist the advances of others. ↩︎
  4. As set forth more fully in the Code’s Policies and Procedures (Introduction), although some terms used in this Code, such as “sexual harassment,” may have models and have legal definitions in secular law, this Code, which is essentially religious, prohibits conduct that may not be found to be illegal under federal, state, or local law. ↩︎
  5. Grooming is a process by which an offender builds a relationship and emotional connection with a minor or vulnerable person that breaks down appropriate boundaries and creates both trust and reliance on the offender with the intention of manipulating or abusing a minor or vulnerable person while ensuring the secrecy of the manipulation or abuse. ↩︎
  6. Physical contact or conduct is “unwelcome” when it is done without consent. Rabbis are advised not to assume consent, but to request permission before making physical contact. ↩︎
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