 G-d's Essence, is of Egyptian origin?
The question becomes even greater when one bears in mind that the "seventy languages of mankind" are divided into various categories by quality and rank, with Egyptian being of the lowest order, since Egypt was the "abomination of the earth." How then can it be that when the Torah required a word to express G-d's Essence, the Torah used an Egyptian word?!
G-d desired that beginning with the first word He uttered at Matan Torah, there immediately be known the purpose of His giving the Torah. He accomplished this by using the word Anochi:
The revelation of Anochi, of G-d's Essence, was actually for the sake of the Egyptian tongue. That is to say, the ultimate intent of Matan Torah was to draw down holiness not only into the Holy Tongue, but into the other languages as well, even into Egyptian.
If the Divine intent had been merely to draw down holiness within an already Holy Tongue and sacred language, it wouldn't have been necessary to utilize the awesome capacity that G-d revealed and with which we were endowed at Matan Torah. The purpose of Matan Torah is that the holiness of the Divine Essence descend even within the domain of the "seventy languages," even within the Egyptian language.
The same is true in terms of man's service as he seeks to connect with G-d: The revelation of Anochi can be obtained and acquired specifically through the "Egyptian tongue":
As long as one does not descend to "Egypt" and merely occupies himself with Torah and prayer (i.e., the Holy Tongue) for his own purpose, then no matter how lofty this service may be, one can only attain that limited level of Divine revelation that is symbolized by G-d's "Names."
By serving G-d only in a rational manner, we are only capable of connecting and receiving from "Elokecha," the Divine Name Elokim, which refers to G-dliness that is contracted within intellect and nature. By serving G-d in a supra-rational manner, we are capable of connecting and receiving from "Havayah," G-d's Ineffable Name, where past, present and future are as one.
G-d's Essence, however, cannot be obtained through this form of service, for even the loftiest levels are not suitable vessels for G-d's Essence. It is specifically through our service in the lowest levels, working and refining the physical world, down to and including the "Egyptian language," that we are capable of receiving from and connecting to Anochi. For as the verse states regarding the Holy Temple: "Behold, the Heavens and the Heavens of Heavens cannot contain You, and yet this [physical] house can!"
The lesson is clear: We cannot make do by only involving ourselves in personal matters of holiness; we must occupy ourselves in sanctifying the world as well, transforming the world into a receptacle for G-dliness.
So, too, with regard to our personal spiritual lives: Merely occupying ourselves with Torah study, prayer and the performance of mitzvos does not suffice. We must know G-d "in all our ways," i.e., that also those permissible worldly matters - those things on the level of "Egypt" - with which we occupy ourselves, should similarly be connected to G-d.
Based on Likkutei Sichos, Vol. III, pp. 892-894.
2. Tanchuma (Buber), Yisro 16; Yalkut Shimoni, ibid.
3. See Rashi, Shmos 24:12; Zohar II, 90b.
4. Shelah, beginning of Parshas Yisro in the name of "Kadmonim."
5. See Shelah, ibid; Tanya, ch. 20.
6. Zohar II, 85b.
7. Pesachim 87b; conclusion of Tractate Sotah.
8. Melachim I, 8:27.
9. Mishlei 3:6; Tur and Shulchan Aruch, Orach Chayim, ch. 231.