Why does the Torah mention specifically the deeds of the Egyptians and of the Cana'anim?
Rashi: Because the Egyptians and the Cana'anim were the most pervert nations in the world. 1
Ramban #1 (citing the Ibn Ezra, on 17:16): The Torah mentions the Egyptians due to their worship of the demons for which they were renowned (and which the Torah discussed in the previous Parshah), and the Cana'anim, due to Giluy Arayos, for which they were infamous (and which the Torah is about to discuss). 2
Ramban #2 (citing the Sifra): Because the Egyptians like the Cana'anim indulged in all forms of promiscuity, 3 including homosexuality. 4
Hadar Zekenim: This can be compared to a king whose daughter had two neighbors - a witch and an adulteress. He told her not to do like the deeds of either.
Oznayim la'Torah #1: Because people who move from place to place tend to follow the customs either of the place they left or of the place they are going to. Therefore the Torah warns Yisrael to follow neither the one nor the other.
Moreover, since the Pasuk adds "asher Yeshavtem bah", the Torah is telling us that the Egyptians of Goshen, where Yisrael lived, were the worst of all (Rashi).
See Pasuk 27 (Ramban).
'Even to this day' (Ramban).
As the Torah testifies in Yechezkel, 16:26, 23:20 (Ramban).
What is the significance of the (otherwise superfluous) words words 'ke'Ma'aseh Eretz Mitzrayim asher Yeshavtem bah"?
Rashi: It teaches us that if Egypt and of Cana'aan were the most corrupt nations in the world, the land of Goshen, were Yisrael lived, was the most pervert of all. 1
Oznayim la'Torah #1: Yisrael would not dream of following in the footsteps of the the Egyptians of that generation, their former tormentors and murderers, who enslaved the princes whom they themselves had invited and afflicted them - and whose brother had saved them from salvation and enriched them - nd who cast their babies into the Nile. And the Torah is therefore referring to the Egyptians with whom they lived 2 in peace when they first went down to Egypt, because already then, the Egyptians were steeped in immorality - Potifar purchased Yosef for immoral purposes and his wife accosted him (Yosef).
Oznayim la'Torah #2 (citing the Sifra): Because if initially, the Egyptians were the most pervert nation in the world, they detiorated even further because Yisrael were living in their midst (Because, when they saw how Yisrael, who were how meticulously careful to avoid Arayos) had become abject slaves, they decided that that way of life was not for them, and began to indulge in all forms of Giluy Arayos. 3
Sifsei Chachamim. It is not clear however, why Rashi adds 'and of Cana'an', which is difficult a. because the Cana'ani are only mentioned in the next Pasuk, and b. because it clashes with the following Rashi. Refer to 18:3:1.2:1.
Oznayim la'Torah: About whom the Torah wrote at the end of Vayigash "Vayeishev Yisrael be'Eretz Mitzrayim
Oznayim la'Torah DH 'ke'Ma'aseh Eretz Mitzrayim ? ', who elaborates.
What is the significance of the (otherwise superfluous) words words 'u'che'Ma'aseh Eretz Cana'an asher Ani Meivi eschem Shamah?
Rashi: It teaches us that the lands that they were destined to capture was the most pervert of all, implying even more pervert than the Egyptians and the people who lived in Goshen. 1 if Egypt and of Cana'aan were the most corrupt nations in the world, the land of Goshen, were Yisrael lived, was the most pervert of all.
Sifsei Chachamim.
Having writen "ke'Ma'aseh Eretz Mitzrayim Lo Sa'asu, why does the Torah add "u've'Chukoseihem Lo Seleichu"?
Rashi #1 (citing the Sifra): To prohibit following their customs (copying their methods of enjoyment) - such as theaters and bull-fighting. 1
Rashi #2 (citing R. Meir in the Sifra): To prohibit going in the ways of the Emori'im ('Darkei ha'Emori'). 2
Sifra: To prohibit following their pervert customs 3 that they inherited from their fathers and grandfathers.
See answer #3, and note.
Refer to 18:3:151:1-3.
See Torah Temimah, note 2, who elaborates. See also answer #1, for a different interpretation of the Sifra.
QUESTIONS ON RASHI
Rashi writes that "uv'Chukoseihem Lo Selechu" forbids Darchei ha'Emori. What are these?
Rashi (Shabbos 67a): It is indulging in sorcery.
Shabbos 67a-b, the sixth Perek of the Tosefta and YD 179 list many Darchei ha'Emori. Almost all are superstitions, e.g. not starting a task or journey because bread fell from his mouth, or a deer crossed his path. Anything established to heal is permitted.
