What is the significance of the Torah's comparison of a Ger to an Ezrach (See Torah Temimah, note 259)?
Sifra: It teaches us that, just as an Ezrach accepted upon himself the entire Torah 1 - even the Mitzvos de'Rabanan, so too, may we not accept a Ger who does not accept even one thing in the Torah, even if it is merely a Mitzvah de'Rabbanan. 2
At Har Sinai, when he declared "Na'aseh Venishma!"
Torah Temimah: Which we learn from the La'av of "Lo Sasur" - Shoftim, Devarim, 17:11.
Why does the Torah need to mention "Ki Geirim Heyisem be'Eretz Mitzrayim" here?
Rashi and Targum Yonasan: To remind us that we too, were once strangers in a foreign land, and that our suffering there ought to prompt us to empathize with the suffering of the Ger. 1
Targum Yonasan: And one should not do to others what one would not like done to oneself; or because 'A blemish that you have do not ascribe to others! - Bava Metzi'a, 59b. See also Torah Temimah, note 260.
Why does the Pasuk insert "Ani Hashem Elokeichem here"?
Rashi: To remind us that Hashem is the G-d of the Ger just as He is our G-d.
Moshav Zekenim: To teach us that if one distorts the verdict [against] a convert, it is as if he distorts the verdict against Hashem.
Why does the Pasuk insert the words "haGer ha'Gar Itchem"?
Moshav Zekenim (citing the Sifra): In Eretz Yisrael, he is not believed to say that he is a Ger until it is clear 1 to us - because we suspect that he only says so in order to collect Leket, Shichechah and Pe'ah. However in Chutz la'Aretz, where this does not apply, he is believed. 2
Moshav Zekenim citing R. Tam: This speaks where we know that he was a Nochri. Even if he is circumcised, he requires Hatafas Dam Bris and Tevilah, since perhaps he was born circumcised, or converted among Nochrim. But if we do not know that he was a Nochri, he is believed, Migu (since) he could have er convert).
Refer also to 19:33:1.1:3*.
