Why was Jesus taken to Egypt when it was forbidden by God for Jews to re-enter Egypt?

Is there a contradiction that Jesus lived in Egypt when it was forbidden for ‘Jews’ to go there?

Matthew 2:13-15

13 After the wise men were gone, an angel of the Lord appeared to Joseph in a dream. "Get up! Flee to Egypt with the child and his mother," the angel said. "Stay there until I tell you to return, because Herod is going to search for the child to kill him." 14 That night Joseph left for Egypt with the child and Mary, his mother, 15 and they stayed there until Herod's death. This fulfilled what the Lord had spoken through the prophet: "I called my Son out of Egypt."

Deuteronomy 17:16

The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them, for the LORD has told you, "You are not to go back that way again."

Jeremiah 43:2, 7

2 Azariah son of Hoshaiah and Johanan son of Kareah and all the arrogant men said to Jeremiah, "You are lying! The LORD our God has not sent you to say, 'You must not go to Egypt to settle there.' . . . 7 So they entered Egypt in disobedience to the LORD and went as far as Tahpanhes.

Jeremiah 44:12, 26-27

12 I will take away the remnant of Judah who were determined to go to Egypt to settle there. They will all perish in Egypt; they will fall by the sword or die from famine. From the least to the greatest, they will die by sword or famine. They will become an object of cursing and horror, of condemnation and reproach. . . . 26 But hear the word of the LORD, all Jews living in Egypt: 'I swear by my great name,' says the LORD, 'that no one from Judah living anywhere in Egypt will ever again invoke my name or swear, "As surely as the Sovereign LORD lives." 27 For I am watching over them for harm, not for good; the Jews in Egypt will perish by sword and famine until they are all destroyed.

Jews are still in Egypt today and certainly before 1948.

Is God Jesus breaking his own oath?

It is essential to note that the primary concern is adherence to God's words.

The Exodus symbolizes God's deliverance, thus, those who have been delivered should not return to Egypt, as it represents a return to sin.

Similarly, in the time of Jeremiah, it was God's words that the people who fled to Egypt opposed, not the location itself. God commanded them to surrender to the Babylonians, as stated in Jeremiah 21:9:

Whoever stays in this city will die by the sword, famine or plague. But whoever goes out and surrenders to the Babylonians who are besieging you will live; they will escape with their lives.

In Matthew 2, Joseph was instructed by God to bring Jesus to Egypt, and they obeyed God's words.

See in reference quoted below:

No warning about returning to Egypt is known. Before the Israelites crossed the Reed Sea, God promised that they would never see the Egyptians again (Exod. 14:13). In Deuteronomy 28:68, too, not returning to Egypt sounds more like a promise than a warning. -- Tigay, J. H. (1996). Deuteronomy (p. 167). Jewish Publication Society.

Thus, this is seen as not dealing with Egypt and doesn't apply to asylum as when Jesus' family went to Egypt.

In chapter 2 Matthew shows events in Jesus' life parallelling the life of Moses (killing male babies and Exodus) as well as fulfilling prophecies. By "Out of Egypt I called my son" (Matt. 2:15, ESV2016) Matthew wasn't denying that Howea referred to Israel but showed a parallel between Jesus and Israel.

A main difference with the Jews going to Egypt in Jeremiah is their exile was self-imposed and against God's direction (Jeremiah 42) while God instructed Jesus' family to go to Egypt (Matt. 2:13).

God’s judgment in Judah, but were incurably intent on persisting in the same sin in their self-imposed exile in Egypt. -- Wright, C. J. H. (2014). The Message of Jeremiah: Grace in the End (A. Motyer & D. Tidball, Eds.; p. 403). Inter-Varsity Press.

References/Commentaries

וּמִמִּצְרַ֖יִם קָרָ֥אתִי לִבְנִֽי (BHS2003, Out of Egypt I called my son)

Septuagint (LXX) has ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ. (Out of Egypt I called his child.)

Matthew has more accurate: ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου. (NA28, Out of Egypt I called my son)

13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” 14 And he rose and took the child and his mother by night and departed to Egypt 15 and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt I called my son.” (Matt 2:13–15, ESV2016)

or send people back to Egypt to add to his horses Egypt was an exporter of horses. The verse is generally thought to refer to sending trade delegations to Egypt, or perhaps establishing permanent trade missions there, to arrange for the purchase of horses. Another possibility is that it refers to sending Israelites to Egypt as slaves or mercenary troops in order to pay for horses. The translation “or send people back” implies that this prohibition is separate from keeping many horses, but that makes it redundant. More likely, this clause explains the preceding one (meaning “lest he send people back to Egypt in order to do so”) or qualifies it (meaning “especially not to the point where it involves sending people to Egypt for that purpose”).

since the LORD has warned (lit., “said to”) you, “You must not go back that way again” No warning about returning to Egypt is known. Before the Israelites crossed the Reed Sea, God promised that they would never see the Egyptians again (Exod. 14:13). In Deuteronomy 28:68, too, not returning to Egypt sounds more like a promise than a warning. Perhaps the verse is an allusion to that promise and means that by returning people to Egypt, the king would be nullifying God’s promise. If so, a better translation would be: “since the LORD has promised you, ‘You will never go back that way again.’ ” Deuteronomy may be interpreting the promise as implying a command: If God promised that Israel would never return to Egypt, Israel may not choose to do so. -- Tigay, J. H. (1996). Deuteronomy (p. 167). Jewish Publication Society.

16–17. A series of provisions aimed at curbing three types of excess to which kings are prone: horses, wives, and wealth (vv. 16, 17a, 17b). These clauses are not phrased like a law, setting specific limits, but as general principles, like the wisdom teachings addressed to kings in Proverbs 31:1–9 and wisdom manuals addressed to kings in the ancient world. Halakhic exegesis gave these principles legal specificity by setting guidelines and limits, as noted below.61 -- Ibid.

Deuteronomy’s view of the monarchy contrasts even more strongly with the ideas of neighboring Mesopotamia and Egypt. In Mesopotamia the monarchy was viewed as an institution created by the gods early in human history and practically indispensable for the welfare of society. The king was the lawgiver. He was inspired by the gods with the wisdom to make laws, but the laws themselves were his. In Egypt, the king was believed to be a god, and he was the law. These ideas had few echoes in Israel.56 -- Ibid., p. 166