Taamei Hamitzvos - Returning to Egypt
Mitzvah 500
In Parashas Vayigash,the Jewish People descend to Egypt and enter a period of national suffering and subjugation; but worse, their pure beliefs and firm traditions become corrupted by the influence of their Egyptian neighbors, and even the land itself had a negative spiritual influence (see Alshich,Bereishis 45:10). The Jewish People strived to remain as distinct as possible by retaining their traditional names and their language. Time took its toll, however, and when Hashem came to redeem them two centuries later, many Jews had adopted idolatrous practices. This is clear from the prophecy that Aharon conveyed to them during that period: “Remove the detestable [idols] from before his eyes, and do not contaminate yourselves with the abominable [idols] of Egypt” (Yechezkel 20:7 with Rashi).
As long as they were involved with idolatry they could not be redeemed, so before the Exodus Moshe instructed them to withdraw from idolatry entirely (Rashi to Shemos 12:6). Their sorry spiritual state was a direct consequence of living in Egypt.
After the miraculous redemption, Hashem commands the Jewish People to never again return to live in Egypt. Sefer HaChinuch explains:
“The Egyptians were wicked and sinful. Hashem redeemed us from their hands and took us out of Egypt in His kindness in order to make us righteous and lead us along the path of truth. Therefore, He commanded us never to return there and become contaminated by learning from their heretical beliefs, so that we should not follow a way of life that runs counter to the moral standard of our perfect Torah.”
Radvaz adds that even after the Assyrian king Sancherev exiled the Egyptians and replaced Egypt’s residents with other exiles, the prohibition remains, because the land itself has a negative influence.
This prohibition applies only to Egypt. There is another prohibition, however, for a resident of Eretz Yisrael to leave it and move to any other country (Rambam, Hil. Melachim 5:9). Halachic details and exceptions to this prohibition will not be discussed in this brief article (see Teshuvos VeHanhagos, vol. I, §900, and vol. III, 393). As to the reason for this prohibition, Meiri explains (Kesubos 111a):
“Generally speaking, wisdom and fear of sin are not common outside Eretz Yisrael because of the difficulties of the Exile that the Jewish people suffer there. By contrast, generally speaking, wisdom and fear of sin are common in Eretz Yisrael, to the point that its residents perceive the glory of the Creator and merit to bask in the radiance of the Divine Presence.”
No land can compare to the beneficial spiritual influence of Eretz Yisrael, and no people can compare to righteous Jews who dedicate their lives to Hashem there (see Kesubos 75a). The above Mitzvos indicate that even a person whose circumstances do not allow him to live in Eretz Yisrael should strive to live in a Torah-observant community. Even in the digital age, the influence of society cannot be underestimated, as the Sages advise in Pirkei Avos (2:9), attach yourself to a good neighbor and distance yourself from a bad neighbor.
