The very first exile of the Jewish people, the exile to Egypt, began as Jacob and his family left the Land of Israel. They intended to spend a short stay in Egypt until the famine passed.
The Midrash (Yalkut Shimoni Hosea 528) makes a startling observation:
“Jacob should have gone down to Egypt in chains. Yet God said, ‘Jacob, My first-born, how could I banish him in disgrace? Rather, I will send his son to go down before him.'”What did Jacob do to deserve being exiled in iron chains?
Two Purposes to Exile
We need to analyze the purpose of exile. The Jewish people have spent more years in exile than in their own land. Why was it necessary to undergo these difficult trials?
Could they not be punished by other means?
In fact, the Midrash states that the Jewish people are particularly suited for exile. They are called “the daughter of exiles,” since the Avot (forefathers) were sojourners and refugees, subjected to the whims and jealousies of local tyrants (Midrash Eicha
Petichta 1 on Isaiah 10:30).
Exile accomplishes two goals:
•The people of Israel were created to serve God. The nation needs a pure love of God, undiluted by materialistic goals. Clearly, people are more prone to become absorbed in worldly matters when affluence and prosperity are readily attainable. In order that the Jewish people should realize their true spiritual potential, God made sure that the nation would lack material success for long periods of time.
• Exile serves to spread the belief in one God throughout the world. As the Sages wrote in Pesachim 87b, “The Holy One exiled Israel so that converts will join them.” Similarly, we find that God explained the purpose of exile and redemption in Egypt, “so that Egypt will know that I am God” (Ex. 7:5).
The major difference between these two objectives lies in the conditions of the exile. If the purpose of exile is to avoid significant material success over a long period of time – to prepare the Jewish people for complete dedication to God and His Torah – then such an expulsion by definition must be devoid of prestige and prosperity.
If, on the other hand, the goal is to influence and uplift the nations of the world, then being honored and respected in their land of exile will not contradict the intended purpose. On the contrary, such a state of honor would promote this aim.
Jacob had spiritually perfected himself to the extent that nothing in this world could dampen his burning love for God. His dedication was so great that he could interrupt the emotional reunion with his beloved son Joseph, after an absence of 22 years, and proclaim God’s unity with the Shema prayer (Rashi on Gen. 46:29). Certainly, for Jacob himself, only the second goal of exile was applicable.
Jacob’s descendants, however, would require the degrading aspects of exile in order to purify them and wean them from the negative influences of a materialistic lifestyle. As their father, it was fitting that Jacob be led to Egypt in iron chains. But since Jacob personally would not be adversely affected by worldly homage and wealth, he was permitted to be exiled in honor, led by his son, viceroy of Egypt.
(Gold from the Land of Israel. Adapted from Midbar Shur, pp. 233-241)