Beha'alotecha: Accomodations

From Rabba Dina Brawer: "Exemption and Exclusion: Reflecting on Pesach Sheni" at https://www.jta.org/2017/05/08/ny/exemption-exclusion-reflecting-on-pesach-sheni
I want to suggest that the words לָמָּה נִגָּרַע speak of an attitude towards religious ritual that sees it as something beyond the obligation to adhere to a set of laws and traditions. While the individuals in question are technically exempt from taking part, they are sorely aware that they nonetheless are missing out on an experience fundamental to their core identity.
The men and women who challenged Moshe understood that circumstances exempted them on that particular occasion, but felt that they themselves would be diminished if they did not take part. While on both occasions their challenges took Moshe by surprise, God’s answer validates their feeling and provides an alternative opportunity for being counted. Tzlofchad’s daughters acquire their father’s land and those impure on the eve of Pesach can partake of the Korban Pesach a month later on the 14th of Iyar, known as Pesach Sheni.
Nowadays Pesach Sheni is a symbolic date on our calendar, but we can imbue it with contemporary significance by lending it to the ongoing debate around the inclusion of women in rituals from which they have traditionally been exempt. The debate, comprised of numerous elements, both halakhic and hashkafic, would be richer if it included the sociological role of belonging that many of these rituals invoke.
It may well be that in strict halakhic terms a woman is exempt from a particular ritual, but as Pesach Sheini informs us, exemption often comes at a cost.
In the case of women and ritual, the cost can be alienation and disconnection from the sacred community.
The important question then is, can we afford to bear this cost?

From Rabbi Jonathan Sacks: "Pesach Sheni: 'Forcing' God to Meet our Desires" at https://www.thejewishstar.com/stories/pesach-sheni-forcing-g-d-to-meet-our-desires,19283
Why does it say a convert who converted? Before he converted he was not yet a convert, so it should say a non-Jew who converted? If he has not yet converted why is he already referred to as a convert?
The Chidah (Rav Chaim David Azulai) explains that even before his conversion he is already called a convert, because the spark of holiness already burns deep within his soul. His conversion will ultimately be the result of an intense desire that burned within him long before he successfully converted.
And this, perhaps, is the essence of what Pesach Sheni is all about. It is no accident that this mitzvah comes about as a result of the query of a group of people who are technically exempt from the Paschal lamb. This desire to be a part of something bigger, this refusal to accept the given situation, is what creates this mitzvah in the first place.
Which is what Pesach is all about. The ultimate redemption from Egypt, and the entire Pesach story, begins with the Jewish people, after 200 years of exile in Egypt, finally crying out to G-d (Shemot 2:23), as a result of which they are given a second chance (after the debacle of selling Joseph into slavery that got the Jews stuck in Egypt in the first place).
But before the Jews can be redeemed, they have to really want to be redeemed.