שמות, פרק י״ב, פסוק מ״ט

After the detailed laws of the Passover sacrifice conclude, a fundamental principle emerges establishing absolute equality between the native-born Israelite and the individual who chooses to join the nation. This inclusion refers exclusively to a righteous convert who has fully entered the covenant and accepted the yoke of the Commandments, distinguishing them from a resident alien who might only adopt a partial set of laws [אבן עזרא, חזקוני, ביאור יש״ר]. Furthermore, the requirement of a single, unified law demonstrates that the system of Commandments is whole and indivisible. A person cannot convert with the intention of observing only a fraction of the laws [רלב״ג].

The primary approach among commentators is that this establishes a universal equality for all Commandments, even where not explicitly stated. However, this raises a profound question: once a person converts, they are considered a full Israelite in every respect, so why is this equality stated explicitly? One perspective explains that the need arises from the immediate context of the Passover laws. Because equality was specifically detailed regarding the Passover sacrifice—teaching that a new convert does not offer the sacrifice immediately upon conversion but must wait for the appointed time—one might mistakenly assume this equal standing applies only to that specific Commandment. Therefore, it is clarified that the equality extends to the entire Torah [מזרחי, שפתי חכמים]. Similarly, the convert's obligation is mentioned in two adjacent instances, first regarding the prohibition of leavened bread and then the Passover sacrifice. Without a sweeping declaration, standard interpretive rules would limit the convert's obligation solely to these two areas, making a broad expansion necessary to encompass all other laws [לבוש האורה].

Another approach focuses on the historical nature of the Commandments. Many laws were given as a direct memorial to the Exodus from Egypt. Since a convert's ancestors were not in Egypt and did not experience the miracles, logic might dictate that they should be exempt from these specific practices. Consequently, an explicit requirement is needed to obligate them equally despite their different historical background [גור אריה]. Additionally, because the conversion process involves multiple physical and spiritual stages, one might assume that a subtle class distinction remains even after the process is complete. The absolute standard emphasizes that once the conversion is finalized and the individual is fit to offer the Passover sacrifice, they are subject to the exact same law without any social or religious distinction [דברי דוד].

While this absolute declaration of equality serves as a foundational paradigm for all Commandments, it presents an interpretive challenge later in the Torah. Because this principle is so sweeping, commentators must carefully explain why certain other laws, such as the obligation to dwell in a sukkah, still find it necessary to explicitly mention the inclusion of the convert [פרדס יוסף].