The donkey that Moshe’s family rode on to Egypt was not your average donkey; it was what the Torah calls “The Donkey.”
Rashi explains, “This was the donkey that Avraham saddled to travel to the Akeidah of Yitzchak, and it is the one upon which Moshiach is destined to appear.”
In view of this donkey’s uniqueness, we can understand why the Torah makes mention of Moshe’s means of transportation at all. Evidently, this illustrious animal carried particular significance for the mission upon which Moshe was about to embark.
For seven days, G‑d implored Moshe to accept the mission of redeeming Bnei Yisrael. Moshe argued that his brother, Aharon, was older and more suitable for the task than he was, and Moshe did not want to offend him. Additionally, Moshe said, “I know that I am not destined to take them into the Land of Israel and to be their Future Redeemer. You have other messengers (i.e., the future Moshiach)—send them!”
Ultimately, G‑d insisted, and Moshe accepted the mission. To address Moshe’s concerns, G‑d arranged that the donkey upon which his family traveled to Egypt was “The Donkey.”
The donkey served as a reminder that although our forefather Avraham had good reason to hesitate when G‑d instructed him to offer his son Yitzchak as a sacrifice, he “arose early in the morning, and he saddled his donkey.” As Rashi explains there, out of love for G‑d and eagerness to obey His command, Avraham hastened to saddle the donkey himself, instead of commanding his servants to do so. Thus, the donkey represents the eagerness with which one must approach G‑d’s instructions. Accordingly, even if Moshe was legitimately concerned for his brother’s honor, the donkey hinted that he should emulate Avraham and not hesitate to carry out G‑d’s command that he redeem Bnei Yisrael.
Moreover, with this donkey’s distinction as the one upon which Moshiach is destined to appear, G‑d responded to Moshe’s second argument as well. The donkey’s destiny hinted to Moshe that the redemption of Bnei Yisrael through Moshiach is not a separate, future redemption; it is contingent upon and will be a continuation of the redemption from Egypt that Moshe was about to lead.
—Likkutei Sichos, vol. 31, pp. 15–18
