The first Pesach offering was conducted on the eve of the exodus from Egypt. The Jewish people were commanded to perform this service in a specific fashion. Some requirements were unique to that first offering, while others remained in effect throughout the generations.

שמות יב

(מח) וְכִֽי־יָג֨וּר אִתְּךָ֜ גֵּ֗ר וְעָ֣שָׂה פֶ֘סַח֮ לַיהֹוָה֒ הִמּ֧וֹל ל֣וֹ כׇל־זָכָ֗ר וְאָז֙ יִקְרַ֣ב לַעֲשֹׂת֔וֹ וְהָיָ֖ה כְּאֶזְרַ֣ח הָאָ֑רֶץ וְכׇל־עָרֵ֖ל לֹֽא־יֹ֥אכַל בּֽוֹ׃

Shemot 12

(48) And should a proselyte reside with you, he shall make a Passover sacrifice to the Lord. All his males shall be circumcised, and then he may approach to make it, and he will be like the native of the land, but no uncircumcised male may partake of it.

The Torah delineates the requirement that only the circumcised may participate in the Pesach offering. This is a noteworthy stringency. While circumcision is one of the 613 commandments, we don’t always find that a failure to fulfill one command precludes one from fulfilling other commandments. If one did not keep kosher, they are not thereby precluded from observing Shabbat. If one failed to take the Lulav, they are not prevented from participating in the mitzvah of Sukkah.

As the Ralbag further explains, our verse is the basis of an additional stringency. Not only is someone who is uncircumcised prohibited from bringing or eating of the Pesach offering. But if the head of a household did not properly circumcise the members of his household, he himself is precluded from participating in the Pesach offering. What is the idea behind this remarkable stringency?

רלב"ג תועלות שמות יב:מח

התועלת העשרים ושנים הוא במצוות, והוא מה שהזהירנו שלא יאכל מהפסח ערל ישראל, שנאמר: 'וכל ערל לא יאכל בו' (יב, מח). והיה זה כן, לפי שלא נכנס בשלמות באמונתנו; וזה, כי המצוה הראשונה אשר יחזיק בה מי שהוא מאמונתנו - נפקדה ממנו. והיא גם כן המצוה שנצטווה בה אברהם בעבור שיגיע השלמות לזרעו באופן שיקבלו התורה ויירשו את הארץ, כמו שביארנו בפרשת לך לך, ולזה החמירה התורה בזה המקום בענין הערלה. ולזאת הסיבה דקדקה התורה שלא יעשה ושלא יאכל ממנו מי שלא נימולו המוטלים עליו למול, כמו בניו הקטנים ועבדיו שהם מקנת כסף או ילידי בית, כי לא נכנס זה האיש בשלמות באמונתנו, אחר שכבר זלזל בזאת המצוה הראשונה. וראוי שתדע שמילת בנו הגדול אינה מעכבת אותו מאכילת הפסח או מעשייתו, כי אינו מוטל עליו למולו, אך הוא מצווה למול את עצמו.

Ralbag - Statement of Benefits 12:48

The twenty-second benefit is with regard to the commandments, and it is what we were warned about not eating from the Passover sacrifice if one is an uncircumcised member of the Jewish people, as it is said: 'No uncircumcised person shall eat of it' (Exodus 12:48). This is so, because one has not fully entered into perfection with regard to his commitment; and this, because the first commandment that someone who is part of our faith must affirm—has been neglected by him. It is also the mitzvah which Avraham was commanded in order that his descendants would reach perfection, in a manner that they would accept the Torah and inherit the land, as we explained in Lech Lecha. Therefore, the Torah is stringent in this matter regarding circumcision. For this reason, the Torah is careful not to allow anyone to participate in the Pesach offering who has not circumcised those who he is required to circumcise—such as his young children, his slaves which he purchased, or those born in his household— since this person has not fully entered into perfect commitment, having already disregarded the first commandment. It is important to note that the circumcision of his son who is an adult (age of majority) does not prevent him from eating the Passover or performing the commandment, because he is no longer required to circumcise him (at that point). However, he (the adult son) is commanded to circumcise himself.

The Ralbag explains that the mitzvah of circumcision is representative of a person’s commitment to the Jewish faith. If a person is obligated to be circumcised but remains uncircumcised, they lack in a fundamental demonstration of their dedication. The Pesach offering is itself a demonstration of commitment. One cannot authentically participate in the Pesach offering while simultaneously being in a state that undermines this demonstration. It is a walking contradiction.

But the Ralbag continues and explains the further stringency regarding the household. When Avraham was given the mitzvah of circumcision, it was not solely for his own perfection and benefit. Rather, it was ultimately oriented toward his descendants reaching a state of perfection in their faith. We see this reflected in the structure of the law of the Pesach offering. It is not sufficient for an individual to be circumcised while members of his household are not. Our commitment is not only toward our own personal faith, but it is our essential responsibility to pass on our faithfulness to our entire household, and onward to the next generation.

References

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Translation of the Ralbag based on ChatGPT with significant edits for accuracy and style.

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