1. Converts are in a state of persistent limbo. During the process we are never told how long it can or should take. We cannot get married if we are dating, we cannot date if we are single. We lose control over the most important choices in our lives and hand them over to men with whom we are unfamiliar for an indeterminate amount of time. I was unable to give a new job a start date, to give my former job proper notice, sign a lease on a new apartment or set a wedding date because I was kept in the dark about how much longer my conversion could possibly take. Days? Weeks? Months? A year? Several? This is psychological torture. A rough estimate and a clear plan for how to move forward to get to the finish line, the mikvah, is the least that a convert deserves.While this point seems to make sense, it doesn't really address the process of conversion. Conversion is not a course that one takes and then passes the test in a linear fashion (although in Israel it is precisely that, which is one of the primary criticisms about the process of conversion here). Rather, conversion represents a a process of spiritual growth and change that is not linear, but dependent totally upon the progression of the candidate. How is it possible to know when the candidate is "ready"? True conversion represents the inculcation of values, spirituality, passion and commitment. How do you demonstrate those in a written exam? How much time does that take? For some it can be weeks. For others, much, much longer. Imagine being given a clear timeline, and the rabbi feels that the person just isn't ready. Should he convert her anyways, because he needs to adhere to the schedule he gave her? And if he ignored the schedule, wouldn't that be worse? The limbo must indeed be painful, but I imagine that the entire process is painful as well, and sometimes that pain is a sign of growth.
3. The reasonable costs associated with conversion should be clearly laid out from the outset.Right on. I have heard too many horror stories about people undergoing private conversions and being told, late in the process, about unexpected costs that they'd have to pay to "finish".
4. Communities have welcoming committees for Jews who move to the area but nothing in place for converts in the process.These are, to my mind, common sense. Sadly, there's often not enough common sense in our communities.
5. Converts are constantly asked to discuss extremely personal questions by strangers in social settings.
6. Help us with matters of Jewish ritual. This falls on rabbis and community members alike.
7. If converts are expected to provide their “papers” proving their Jewishness for a school, synagogue, or wedding ask born Jews for the same.This already happens in Israel to anyone wishing to get married. It probably also happens in many Diaspora schools and shuls.
8. The conversion process for those of Jewish heritage should be accelerated and unique.This is a subject of great debate among contemporary poskim and one of the primary reasons for the ongoing debate about the proposed conversion law in Israel. While the concept of zera yisrael can be justified halachically, it's far from agreed upon by the vast majority of poskim. This isn't a common sense issue or a mentchlechkeit issue, but a halachic one that doesn't belong in this article.
9. Converts deserve to be treated with the same love and care as Jewish orphans from the moment we become Jewish.Also both true, and should be obvious.
10. We should not have to live in fear about the status of our conversions in perpetuity.
Ironically, I believe that the effort to unify conversion standards was all about alleviating that fear: if rabbis adhered to a standard, then no one could come afterwards and question whether they were properly converted or not. This effort stemmed from decades of shady practices of rabbis from Orthodox communities who converted too many converts without requiring proper kabalat hamitzvot. Rather than blaming the rabbis who worked (and continue to work) tirelessly to uphold the honor of geirim, we need to point that finger at rabbis who perform personal conversions knowing all the while that they're following a da'at yachid not accepted by the broader community. When this type of conversion is called into question (and it will be), people will write angry editorials at the Times of Israel blaming the RCA and the Beth Din of America, when they should really blame the rabbi who converted them in a questionable manner.
While I can try and appreciate the anxiety of converts who now fear that their conversions will somehow be questioned due to the troubling allegations about Rabbi Freundel, in truth, the thought never entered my mind. It's good, I guess, that the RCA just issued a statement affirming the validity of past conversions, but I doubt that the issue was ever in doubt. (This was probably one of the easier statements for the RCA to publish in recent memory).
Rabbi Barry Freundel was the head of the Conversion Committee. But there was an entire committee committed to ensuring that each and every Beit Din adhered to the mutually agreed standards. The whole idea of the GPS is to take the individual rav (and his reputation - for better or for worse) out of the equation, so that we would never question the validity of the giyyur. Had Rabbi Freundel performed the conversions alone with a Beit Din of his own construction, people might be doing just that. But because he acted within the framework of a unified system, anyone who questions the validity of the conversions is doing so either to stir the pot, or to promote their own personal agenda.
I don't think that we could ever have imagined these circumstances, but to my mind, the GPS worked exactly as it was designed, protecting the Jewish status of converts even when a major representative from within the GPS is called into question.
It's now clear that opponents of universal standards will use the recent news as proof that unifying standards is a bad idea. Tragically, if they get their way, they will ultimately be harming the very converts they claim to defend.