The Context:
The Torah forbids a Jew from dwelling in the land of Egypt. This law is derived from a verse in Parshas Shoftim, which warns a king not to “have too many horses,” so that he will not be tempted to return to Egypt (where many horses were bred). (Devarim 17:16).
The Question:
Rambam writes: “When Sancheriv, King of Assyria, arose, he confused the identity of all the nations; he mixed them together, and exiled them from their place. The Egyptians who live in the land of Egypt at present are of other nationalities...” (Issurei Biah 12:25)
If the current residents of Egypt are not the original Egyptians, why is it forbidden to dwell in Egypt? The reason for the prohibition is so that a Jew will not be influenced by the corrupt character of the Egyptians, a people who cruelly enslaved the Jews (Sefer Hamitzvos, Negative Commandment 46). However, since those people no longer live there, the prohibition should not be applicable!
The Explanation:
Sancheriv’s attempt to exile the nations was not absolute. There still remain some indigenous Egyptians in Egypt (Levush to Shulchan Aruch, Even Haezer 4:4). Even though the majority are not original Egyptians, the fact that there is a minority that was never uprooted creates a halachic reality wherein that minority can never be considered nullified by the majority. Living in Egypt is thus forbidden because of the minority of indigenous Egyptians who remain there.
[This is not the case concerning the prohibition of marrying an Egyptian convert within three generations, regarding which, Rambam rules: “Since these four forbidden nations became intermingled with all the nations of the world with whom it is permitted [to marry once they convert], all converts are permitted. For when any of them separates himself from them by converting, we operate under the presumption that he separated from the majority. Therefore, in the present age, in all places, whenever a convert converts, whether he be an... Egyptian {or not}..., he or she is permitted to marry into the Jewish people immediately.”] (Issurei Biah 12:25)
The Lesson:
Prior to the giving of the Torah, G-d told the Jewish people: “You have seen what I did to Egypt.... And now, if you listen well to Me and observe My covenant, you shall be to Me the most beloved treasure of all peoples....” (Shemos 19:4-5) In other words, seeing the miracles G-d did for us in Egypt should arouse fervor in our service of G-d.
Being that some original Egyptians from the era of the Exodus still remain in Egypt, this exhortation also applies today—when we see the miracles G-d does in Egypt in contemporary times, it should inspire us to “listen well” and elicit G-d’s love.
Based on Likkutei Sichos vol. 19, p. 171
By: ProjectLikkuteiSichos.org
Adapted from the works of the Lubavitcher Rebbe
Commentary:
When we observe the animal kingdom, we see clearly how each species was created with a natural means of obtaining its sustenance, and how their bodies are designed in a way most suited for doing so. Similarly, different people are created with different natures and characters and are suited for different occupations. G-d guides everyone towards their occupation—the occupation that suits their personality and Divine mission.
Some need jobs that are easy to perform because that will give them the best opportunity to serve G-d, and G-d therefore guides them in that direction. For example, the Patriarchs were shepherds, because a secluded area and the absence of hard labor, afforded them the opportunity to meditate on the presence of G-d. Joseph, however, was able to be viceroy in Egypt because that set of circumstances was not going to detract from Divine service. On the contrary, that was his Divine mission—to channel the Divine potential in Egypt’s wealth (which was later used for the Mishkan).
If you are afforded an opportunity, then that might be your method of earning a livelihood. If you are not afforded an opportunity, then that is G-d’s way of steering you away from a particular line of work (Likkutei Sichot, vol. 15, p. 486).
The Alter Rebbe, Rabbi Shneur Zalman of Liadi, taught: “Man’s steps are set forth by G-d (Psalms 37:23): When a Jew comes to a certain place, it is for a unique mission—to perform a mitzvah. It can be a mitzvah that is ‘between man and G-d,’ or it can be a mitzvah that will benefit another person” (Hayom Yom 10 Tammuz).
Occasionally, G-d will make people go in different paths at different times, because they need to serve G-d in various ways (Keter Shem Tov 220).
