Bamidbar Rabbah, a collection of Midrashic (rabbinic interpretive commentary) teachings on the Book of Numbers, tackles this very question, and the answer might surprise you.
The passage begins with a seemingly straightforward verse from (Numbers 5:6): “Speak to the children of Israel: A man or woman, when they will perform any sin of a person, to commit a trespass against the Lord, and that individual shall be guilty.” But as is so often the case, the Rabbis see much more beneath the surface.
Rabbi Abbahu, in a beautiful interpretation, connects this verse to (Hosea 14:8), "Those who dwell in His shadow will return." He says this refers to proselytes – converts – who "come and take refuge in the shadow of the Holy One, blessed be He." They are not just accepted, but cherished.
But the connection goes even deeper. The verse in Hosea continues, "They will give life to grain." The Midrash interprets "grain" as an allusion to the Talmud. Just as grain nourishes the body, the Talmud nourishes the soul (Etz Yosef, Maharzu). And "will blossom like the vine" refers to Aggadah—the storytelling and wisdom traditions—which are considered sweet like wine. This suggests that converts are not just recipients of Jewish wisdom, but active participants in its growth and flourishing!
The text continues, "Their repute is like the wine of Lebanon." The Holy One, blessed be He, says that the names of proselytes are as dear as the wine poured as a libation on the altar. But why Lebanon? Because, the Midrash explains, Lebanon "whitens [malbin] the sins of Israel like snow," echoing (Isaiah 1:18): "If your sins will be like scarlet, they will be whitened as snow." Converts, in a sense, help to purify and elevate the entire community.
Rabbi Shimon ben Yoḥai adds that Lebanon is associated with joy: "all the hearts [halevavot] are joyous in it," as in (Psalms 48:3), "Beautiful in its view, joy of all the world." The Rabbis offer another reason, linking it to I (Kings 9:3): "My eyes and My heart [velibi] will be there always." Lebanon, and by extension, converts, are close to God's heart.
The Midrash then draws a parallel between the treatment of native-born Israelites and converts. Just as the Torah outlines restitution for wrongs committed against an Israelite in (Leviticus 5:21), so too does it emphasize the importance of fair treatment of converts. If someone robs a convert, it's as if they robbed an Israelite. The same language of sin, trespass, guilt, and restitution applies to both. The passage emphasizes that the same rules and protections apply equally to both groups.
We find that the same consequences of sin apply in both cases: "A person who shall sin… commit a trespass against the Lord… and that individual shall be guilty," and so on. The message is clear: converts are not second-class citizens. They are fully integrated into the covenant.
Ultimately, Bamidbar Rabbah teaches us that converts are not merely welcomed into the Jewish community, but are considered vital and cherished members. They are likened to grain and vines, essential for nourishment and growth. They help to purify and bring joy to the community. They are, in essence, just as important as those born into the tradition. It’s a powerful reminder that Judaism isn't about bloodlines, but about embracing a way of life and being welcomed with open arms.
“Speak to the children of Israel: A man or woman, when they will perform any sin of a person, to commit a trespass against the Lord, and that individual shall be guilty” (Numbers 5:6). “A man or woman, when they will perform any sin…” – Rabbi Abbahu says: “Those who dwell in His shadow will return” (Hosea 14:8) – these are the proselytes, who come and take refuge in the shadow of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – in the Talmud;1The midrash interprets the verse to mean, “they will be given life through grain,” and understands “grain” as an allusion to the Talmud (Etz Yosef). Just as grain nourishes the body, the Talmud nourishes the soul (Maharzu). “and will blossom like the vine” (Hosea 14:8) – in aggada.2Aggada is considered sweet like wine. “Their repute is like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of the proselytes are dear to me like the wine that is poured as a libation upon the altar. Why does He call it3The Temple. Lebanon? It is because it whitens [malbin] the sins of Israel like snow, as it is stated: “[Let us go now and reason together, says the Lord;] if your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18). Rabbi Shimon ben Yoḥai says: It is because all the hearts [halevavot] are joyous in it. That is what is written: “Beautiful in its view, joy of all the world” (Psalms 48:3). The Rabbis say: It is after: “My eyes and My heart [velibi] will be there always.” (I Kings 9:3). Another matter: “[Those who dwell in His shadow4This is interpreted as referring to proselytes. See Vayikra Rabba 1:2. will return] They will give life to grain” (Hosea 14:8) – they [the proselytes] will become of primary importance like Israel, just as it says: “The grain of the young men” (Zechariah 9:17).5Just as Israel are called grain in Zechariah, similarly the proselytes are called grain in the verse in Hosea. “And will blossom like the vine” (Hosea 14:8) – like Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9). Likewise, you find that just as a portion is written in the Torah regarding an Israelite and his counterpart, if he commits a trespass against him, he incurs liability to bring an offering, as it is stated: “A person who shall sin, and commit a trespass [against the Lord, and lies to his counterpart]” (Leviticus 5:21); so, the Holy One blessed be He wrote a portion in the Torah regarding an Israelite and the proselytes, that if a person of Israel robs a proselyte, his legal status is like one who robs an Israelite. You find that sin is written regarding this one: “a person who shall sin,” and sin is written regarding one who robs a proselyte: “Any sin of a person.” Regarding this one, it is written: “And commit a trespass against the Lord,” and regarding that one, it is written: “To commit a trespass against the Lord.” Regarding this one, it is written: "It shall be when he will sin and is guilty” (Leviticus 5:23), and regarding the proselyte, it is written: “And that individual shall be guilty.” Regarding this one, it is written: “He shall repay its principal” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall make restitution for his guilt in its principal” (Numbers 5:7). Regarding this one, it is written: “He shall add its one-fifth to it” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall add its one-fifth to it” (Numbers 5:7). Regarding this one, it is written: “He shall bring his guilt offering to the Lord” (Leviticus 5:25), and regarding robbery from a proselyte, it is written: “Besides the ram of atonement” (Numbers 5:8). We have learned that the proselytes are of primary importance like Israel. That is, “they will give life to grain and will blossom [like the vine]” (Hosea 14:8).
