במדבר, פרק ט׳, פסוק י״ד

Passover is fundamentally a national and historical memorial of the Exodus from Egypt, seemingly rooted in the biological and familial ties of the Israelites. Yet, the full integration of the convert into this specific commandment reveals a profound truth: belonging to the nation is not determined merely by ancestry, but by embracing the covenant and a shared destiny.

Since the obligation for a convert to participate in the Passover sacrifice was already established earlier, commentators explore the need for this renewed instruction. The primary approach among commentators is that the initial command referred specifically to the original Passover in Egypt and the mixed multitude who left alongside the Israelites, sharing in that specific miracle. Therefore, it was necessary to establish that this duty applies to all converts who join the nation later in the desert and throughout future generations [רמב״ן, הטור הארוך]. Alternatively, others explain that this renewed instruction focuses on the Second Passover, teaching that a convert, just like a native-born Israelite, is deferred to this makeup date if they are ritually impure or on a distant journey [אבן עזרא, חזקוני, בכור שור, ברטנורא על התורה].

To prevent the misunderstanding that a person must offer the sacrifice on the very day they convert, it is made clear that the new convert waits and observes the holiday at its appointed time along with the rest of the nation [רש״י, משכיל לדוד, ברכת אשר]. This participation is not an optional choice but an absolute obligation [שד״ל]. A unique situation arises regarding someone who converts during the month between the first Passover and the Second Passover. Opinions differ on this matter. Some maintain that this new convert is obligated to bring the Second Passover sacrifice. Others, however, exempt them entirely, drawing a parallel to a child who was not of age during the first Passover and therefore cannot make up the sacrifice on the later date [תורה תמימה, העמק דבר, מלבי״ם].

The integration of the convert emphasizes complete equality, ensuring they are never discriminated against or reminded of their recent arrival. Even though the convert and their ancestors were not physically enslaved in Egypt, their soul and spiritual roots were part of that universal redemption [אור החיים, שפתי כהן]. Because of this deep spiritual reality, a convert can recite the words recalling the Egyptian slavery without speaking a falsehood; on a profound level, they were truly there [אור החיים]. Participating in the Passover sacrifice is not merely a symbolic act. It transforms the historical past of the Israelites into the convert's own personal heritage, establishing the foundation for complete equal rights across all laws of the Torah [ביאור שטיינזלץ, רש״ר הירש, The Torah].

The observance of the sacrifice is divided into two layers. One aspect deals with the physical body of the sacrifice itself, while the other encompasses the accompanying commandments, such as eating the meat with matzah and bitter herbs [רלב״ג]. Ultimately, the instruction spans all situations and eras, addressing the immediate generation wandering in the desert while simultaneously securing the practice for the native-born and the convert in all future generations once they settle in the Land of Israel [ספורנו, ברכת אשר].