The definition of a smicha is just that one’s rav muvhak is giving the person being ordained permission to answer people’s halachic questions.
However, the prominent qualification of being a rabbi is not about knowing every halacha (many well accepted frum smicha programs traditionally never tested on the laws of kitchen kashrus and other relevant and crucial parts of halacha); it’s not about being able to practice taharas, dayanus, shechita, milah, and other community services – most people with the title “rabbi” have no first hand experience in any of those upon ordination; and it certainly has nothing to do with being able to lead a congregation. Of course knowledge in Torah is crucial, but it isn’t the only qualifier, as you can have a talmid chacham apikores who also is not eligible for smicha.
Rather, (one of) the main factors that a rav hamasmich looks for when determining whether one is ready for ordination is whether or not this person has the right daas Torah hashkafah and dedication to uphold the mesorah passed down from Moshe Rabbeinu to this day. Of course, in order to prove this the student must also display his knowledge in Torah and dedication to its study, but testing one on Torah knowledge is not the sole requisite.
These women who want to become ordained are inherently missing the proverbial boat on the meaning of being ordained. Call it unfair if you please. It is what it is. By Hashem’s mesorah that he so graciously taught us, men and women each have very specific and very different roles to play in Jewish society. Thus, by definition, to try and change the mesorah and innovate upon it is one of the most sacrilegious things one can do. It follows that, for a female, actively seeking ordination inherently disqualifies her from eligibility for ordination. Devorah, and other female Jewish sages in history were sought after by the Great Men of their generation for their wisdom and humility, they were not the ones to seek a foothold in the sphere of influence of those men, and thereby, they attained their rank by the virtue of their lofty qualities, not by their persistence in seeking a public position that is traditionally reserved for a different kind.
It is similar to the mechanism of the proof of national revelation and how the halacha of testifying to our children about ma’amad har Sinai works- it is all included, self encapsulated, self affirming, and self propagating proof to Hashem’s existence and to the truth of our mesorah. Revisionism would disqualify the proof, and that is why it has sustained to this day. Ve’hameivin yavin.
I hope the ones who are insistent in the pursuits that contradict our mesorah dedicate a few moments of deep thought to this idea.