The houses of Egypt were filled with a mixture of wild animals along with the ground upon which they live. Chazal say, every animal came with its climate – the Adnei HaSadeh with its piece of land, the bear with its forest, the monkeys with the coconut trees, etc. The Adnei HaSadeh made their debut in Egypt. Although it walked, it was connected to the ground. The Vilna Gaon explains that Eisav had great expertise in how to hunt it. This creature is also mentioned in the prohibition of not turning to ghosts or spirits – אַל תִּפְנוּ אֶל הָאֹבוֹת וְאֶל הַיְּדֹעֹנִים. The Yidoni was made from the bones of the Adnei HaSadeh; whose form is that of a human face with hands and feet, connected at its navel by a large cord coming out of the ground. No creature can approach it within the full length of the cord, because it kills and preys on anything that who nears it. When they want to hunt it, they had to shoot arrows at the cord until it is cut; it would then cry out bitterly and immediately die. Eisav, however, knew how to hunt it alive.
Another donkey mentioned by Chazal, which our Gemara somehow ignores, is that of Rabbi Yossi of Yokrat. The Gemara says (Ta’anit 24a), his donkey would be rented it out each day – the original Avis! In the evening, the renter would send it back with the rental fee in its saddlebag, and it would return to its master's house. If they paid any more or any less than the exact rental fee, the donkey would not move. One day, the renters forgot a pair of sandals in the bag, and it did not move until they took the sandals out, and then it went home. Why doesn't our Gemara count this donkey of Rabbi Yossi of Yokrat? Seemingly, this particular donkey is more special than those which didn't eat for three days, is it not?
Pay attention to what the Gemara refers to. The Gemara refers to two donkeys that were special with respect to eating – they were careful not to eat from food that was not tithed. They behaved this way because their masters behaved this way; both Rabbi Chanina ben Dosa and Rabbi Pinchas ben Yair were very careful about matters of food, as found elsewhere in the Gemara (Berachot 17b; Chullin 7b). These actions of the Tana’im influenced the donkeys. The Maharsha explains why this last donkey wasn’t included. It is because the donkey learned to be cautious with money while in the house of Rabbi Yossi of Yokrat. To the donkey, it made no difference whether it was one ruble or ten rubles – it was simply influenced by its owner’s house, where they trembled from money not belonging to them. The donkey’s behavior was a testament to its owner’s greatness, not its own. The donkeys of Rabbi Pinchas ben Yair and Rabbi Chanina ben Dosa, however, fasted for three days – and a donkey that fasts for three days is something truly special! They didn’t merely copy an act of their masters; it was a direct reflection of the animals themselves!
Since we mentioned Rabbi Yossi of Yokrat, I’d like to bring forth another Gemara (Ta’anit 23b). A student of his, Rabbi Yossi bar Avin, left his yeshiva to instead study with Rav Ashi. When asked why he departed, he responded, “I was concerned and left because he is so severe and unforgiving. He is a man who has no mercy on his own son – how, then, could he have mercy on me?”
What happened? Rabbi Yossi of Yokrat hired workers for his fields but was delayed in bringing them food one evening. Hungry, they complained to his son, who, seeing a nearby fig tree which had not yet bore fruit, said, “Fig tree, fig tree, bring forth your fruit so my father’s workers may eat!” The tree miraculously produced fruit, and the workers ate. When Rabbi Yossi arrived with food, he apologized for the delay, explaining he was preoccupied with a mitzvah. The workers praised his son, saying, “May the Merciful One satisfy you as your son satisfied us!” Rabbi Yossi then learned what had happened.
If someone came to me and told me a story that my son successfully got a fig tree to produce fruit so the hungry could eat, I would be the happiest person in the world! I would immediately turn him into a Baba, buy him a Mercedes, attach black curtains – and voila! I’d lead him to an ATM and say, "Repeat after me – ATM, ATM, bring forth your fruits so that father, grandchildren, great-grandchildren may eat!" But Rabbi Yossi of Yokrat had different plans and told his son, “My son, you troubled your Creator to bring forth the fig's fruits out of season, and a person who troubles his Creator this way will be taken from the world out of season.” This is why Rabbi Yossi bar Avin did not want to learn with him and considered him dangerous – “He killed his son!”
Why did Rabbi Yossi of Yokrat do this and call for his son’s life to be cut short? The Gemara says (Shabbat 32a), a person should never stand in a place of danger and say that a miracle will be performed for them, lest a miracle is not performed; and if a miracle is performed for them, it deducts from their merits. Avraham Avinu, who brought droves of people closer to Hakadosh Baruch Hu, went out to the war with the four kings, and upon returning said, "I am at a zero balance, I have no merits!" Avraham reasoned, "I returned alive from the war – so surely, they deducted my merits!" He was only calmed when told: אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד – Do not fear, Avram, I am your shield; your reward is great.
Rabbi Yossi of Yokrat said to his son, "Do you think miracles roll in the streets?! You go to a fig tree and tell it to bring forth figs out of season?! You’re now at a zero balance! You studied Torah, grew in holiness and purity, yet despite this you’re now left without merits – you used them up to bring forth figs out of season!" Seemingly, couldn't they wait in heaven another half hour? His son would surely would have performed more mitzvot and accrued merits to continue living! The answer is, if they had waited, he would have returned to perform another similar miracle, and he wouldn’t have remained at zero balance, but rather, he’d be in the negative!
The Da’at Shraga (Ma’amarei Chodesh Elul) raises a significant question – an incredible wonder! On one hand, Rabbi Yossi punishes his son for troubling Hakadosh Baruch Hu to perform a miracle, yet on the other hand, he himself relies on Hakadosh Baruch Hu for his livelihood, such that if a renter placed more or less than the due fare on his donkey, it would not move. Is that not considered a miracle? Why did Rabbi Yossi not object to it? When Eliezer, the servant of Avraham, arrived at Lavan's house, Lavan came out to greet him:
וַיֹּאמֶר בֹּא בְּרוּךְ ה' לָמָּה תַעֲמֹד בַּחוּץ וְאָנֹכִי פִּנִּיתִי הַבַּיִת וּמָקוֹם לַגְּמַלִּים Lavan said, “Come, you who are blessed of Hashem, why are you standing outside? I emptied the house and a place for the camels.”
What does "a place for the camels" mean? Avraham’s camels did not enter a house where idolatry was present – Lavan had to first clear the house of idols! Eliezer arrived at Lavan's house, but the camels stood still refusing to enter. How did they know Lavan had idols in the house? Were they equipped with special sensors? According to what we just learned, the answer is simple. Since Avraham Avinu was very careful not to bring idol worshippers into his house, this behavior influenced his camels to also be careful of idols!
The Da’at Shraga says, indeed, Rabbi Yossi of Yokrat did not approve of troubling Hakadosh Baruch Hu for miracles, and when his son decided to bring forth figs out of season, he was strict with him. The fact that his donkey behaved miraculously by not agreeing to take more or less money than due – this was not a miracle, but nature. The donkey grew up in the house of a divine Tanna, and absorbed the immense caution against theft, and the care with money that was not one’s own. The house of Rabbi Yossi of Yokrat was wrapped in superior virtues and spiritual holiness, and it is no miracle that the donkey absorbed these traits and acted accordingly.
So, we asked, why do Chazal immediately compare us to a donkey and not to the monkey in the middle? The Gemara says (Pesachim 118a), when Hakadosh Baruch Hu said to Adam HaRishon, “וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ – Thorns and thistles it shall bring forth for you,” Adam’s eyes filled with tears, and he said, “Ribbono Shel Olam, will I and my donkey eat from the same trough?!” It was only when Hakadosh Baruch Hu said to him, “בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם – By the sweat of your brow you shall eat bread,” that his mind was eased. Why did he ask about he and his donkey? If it were an ox or monkey eating alongside him, would that not bother him? What is so bothersome about the donkey?
Let's continue. The Mishna says (Makkot 3:12): A person who committed a transgression for which he is liable to lashes – they lash him. And how do they do this? With a whip made up of two parts.
חַזַּן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ. וּרְצוּעָה שֶׁל עֵגֶל בְּיָדוֹ, כְּפוּלָה אֶחָד לִשְׁנַיִם וּשְׁנַיִם לְאַרְבָּעָה, וּשְׁתֵּי רְצוּעוֹת עוֹלוֹת וְיוֹרְדוֹת בָּהּ: The attendant of the congregation stands on it with a strap in his hand. It is a strap of calf hide, and is doubled, one into two, and two into four, and two straps of donkey hide go up and down the doubled strap of calf hide.
Why specifically straps of donkey leather? The Gemara says (Makkot 23a), donkey leather is required is because the Navi says: יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן – The ox knows its owner, and the donkey its master's trough; but Yisrael does not know, My people takes no thought. Hakadosh Baruch Hu is saying: “Let the one who recognizes its master's trough come and exact punishment from the one who does not recognize its master's trough.” The sinner who denied the goodness of Hakadosh Baruch Hu and sinned against Him is lashed with the leather of the donkey who recognizes the one who feeds it but not G-d. If Yisrael does not even recognize that Hakadosh Baruch Hu feeds them, the donkey is better than them!
There is another donkey-related element that will help build the foundation of our next shiur. The Mishna says (Arakhin 5:1): הָאוֹמֵר, מִשְׁקָלִי עָלַי, נוֹתֵן מִשְׁקָלוֹ. אִם כֶּסֶף, כֶּסֶף. אִם זָהָב, זָהָב. ... מִשְׁקַל יָדִי עָלַי, רַבִּי יְהוּדָה אוֹמֵר, מְמַלֵּא חָבִית מַיִם וּמַכְנִיסָהּ עַד מַרְפֵּקוֹ, וְשׁוֹקֵל בְּשַׂר חֲמוֹר וְגִידִין וַעֲצָמוֹת וְנוֹתֵן לְתוֹכָהּ עַד שֶׁתִּתְמַלֵּא. One who says: “It is upon me to donate my weight,” gives his weight (to the treasury); if he specified silver he donates silver, and if he specified gold he donates gold... One who says: It is upon me to donate the weight of my forearm; Rabbi Yehuda says: He fills a barrel with water and inserts his arm up to his elbow. And he weighs donkey flesh, and bones, and sinews and places it into the barrel until it fills.
How does one weigh their hand? It’s impossible, for if a person wants, he makes it heavier, and if he wants, he makes it lighter. This reminds me of a story I once heard about a Jewish confidant to the king of Portugal, who had access to all the safes and money. The other non-Jewish ministers envied him, especially the local priest, who had a special hate towards him and sought his dismissal. One day, millions were stolen from the treasury, and the ministers, naturally, accused the Jew. "Your Majesty, you trusted a Jew?! You got burned!" The king was set to arrest him when the Jew proposed a polygraph, “I’ll bring a lie detector test for you to administer to your entire cabinet; when the thief places his hand on it, it will make its sound." The king agreed. The Jew then produced his ‘machine’ – a rooster covered from head to toe in black shoe polish! And not the thin liquid you apply in ten seconds; the old-school thick polish that took a half-hour to rub in before you’d see a shine emerge on Erev Shabbat! The group gathered and were told this special rooster was an expert in thief identification – once sunrise passed, the only sound it ever made was when touched by a thief. "Mr. Finance Minister, please, place your hand on the rooster" – no sound; "Mr. Bank Governor, please place your hand on the rooster" – no sound; "Mr. Tax Commissioner, you’re next" – no sound. The king’s entourage passed by one by one until they reached the final member – the priest. "Go ahead and place your hand on the rooster" – no sound! Twenty people passed, and not a single cock-a-doodle-doo! Everyone rejoiced and pointed to the Jew! “We told you! He’s the thief!” But the Jew quickly called out, "Now, everyone raise up your hands!" Nineteen hands were black, and one was pristinely clean – the priest! He was scared to touch the rooster because he was the thief!
The same is true for weighing a hand. The generous person will press hard on the scale while the miser will barely touch it! So, how does one determine how much to donate?
The Mishna asks, how do you weigh a hand? Rabbi Yehuda says, you fill a barrel with water and insert your arm into the water. And to measure the displacement, you weigh donkey flesh and bones and place them into the barrel until the water level reaches the top of. You then donate the weight of that meat and bones to the Beit Hamikdash treasury.
Why donkey meat and not beef or veal? The Bartenura says, it is because the weight of donkey meat is like the weight of human flesh. A donkey and a human are the same – when it comes to flesh.
With this, we can move to yet another layer. The Gemara (Ketubot 66b) recounts that Rabban Yochanan ben Zakkai was leaving a poverty-stricken Yerushalayim on a donkey, with his students following him. He saw a young woman gathering barley from within animal dung to eat. She covered herself with her hair and pleaded, “Rebbe, sustain me.” He asked who she was, and she replied, “I’m the daughter of Nakdimon ben Gurion.” Rabbi Yochanan asked where all her father’s wealth had gone, and she answered, “מֶלַח מָמוֹן חֶסֶד” Just as salt preserves meat, tzedakah preserves wealth. “Because my father did not give proper charity, his wealth was lost.” When asked about her father-in-law’s wealth, she explained it had been combined with her father’s and lost as well. She then reminded Rabbi Yochanan of when he signed her ketubah, and he recalled it recorded a large dowry of one million gold dinars from her father, in addition to her father-in-law’s contributions. Rabban Yochanan ben Zakkai then wept and said, “Fortunate are you, Yisrael, when you do the will of Hakadosh Baruch Hu – no nation rules over you. But when you do not – you are handed over to a lowly nation, and even to the animals of a lowly nation.” The Maharal asks, what kind of אַשְׁרֵיכֶם is this?! A woman forced to gather barley from animal dung? Is that a fortunate position to be in?
Let's present one more question, and then we can go home and prepare for the next shiur. The Mishna says (Avot 5:19): כָּל מִי שֶׁיֵשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע.
Anyone who reads this uniquely structured Mishna asks right away – why is it written this way? Say it straight and clear! Whoever possesses a good eye, a humble spirit, and a lowly soul – is of the disciples of Avraham Avinu; and whoever possesses an evil eye, a haughty spirit, and a broad soul – is of the disciples of the wicked Bilaam.
The commentators on this Mishna explain that its author conducted a quiz among his students: "Please tell me what differences you see between Avraham and Bilaam?" Each student suggested something, and at the end of the shiur, he said to them what is recorded in the Mishna: “In summary, the only differences between Avraham and Bilaam are three things: a good eye, a humble spirit, and a lowly soul; and their opposites: an evil eye, a haughty spirit, and a broad soul."
Another question that arises from this Mishna is why the Mishna compares Avraham and Bilaam. What is the connection between the two? Seemingly, there is none. Comparing Moshe and Bilaam – understandable. Or the disciples of Noach and the disciples of Bilaam – also makes sense. The answer is, there is one connection between them – the donkey created on Erev Shabbat at twilight! It was created for Bilaam and Avraham Avinu then rode on it. Regarding Avraham, it says וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת חֲמֹרוֹ, and regarding Bilaam, it says וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת אֲתֹנוֹ. Avraham with his servants, and Bilaam with his servants. Everything revolves around the donkey! Avraham around one male donkey, and Bilaam around one female donkey – this is their common denominator, and the Mishna can now ask what the difference between them is.
Let's add one final layer before we conclude. There are two offerings that are brought immediately after the first day of Pesach. On the 16th of Nissan, an offering called Minchat HaOmer is sacrificed – the only offering brought which is comprised of barley. Another offering is Shtei HaLechem, which was brought on Shavuot and is comprised of wheat. In between them, we count the Omer every day for 49 days – Sefirat HaOmer. What is the Minchat HaOmer offering?
Barley. What is the Omer we count? Barley. And what is the Shtei HaLechem offering? Wheat.
Chazal in the Gemara say that a person should avoid telling bad news to someone. If you want to deliver bad news to someone, do not tell them the bad news directly, but say it indirectly, and they’ll understand. If you want to tell your friend that the stock market crashed, don’t say, "the stock market crashed," but say "the dollar dropped sharply," and they’ll understand that the stock market crashed. The Gemara brings an example (Pesachim 3b): Yochanan from Chakuk was a crops expert and he’d travel around inspecting and evaluating the crops each year. In Yerushalayim, he was asked if the wheat crop developed nicely. Reluctant to say that the wheat crop did not develop nicely, he said to them, “The barley crop developed nicely,” leaving them to draw their own conclusion. They responded, "Go tell the good news to the donkeys!” It says הַשְּׂעֹרִים וְהַתֶּבֶן לַסּוּסִים וְלָרָכֶשׁ – the barley and straw for the horses and swift steeds. The barley’s success was good news for the donkeys because that’s their food.
The Egyptians are called donkeys; we went down to Egypt, to a nation of donkeys. Yosef sent his father ten donkeys carrying chamra – donkey on donkey. We left Egypt after 210 years, on the day after Pesach when barley is offered, and prepared to receive the Torah. The period of preparation is the period between the Minchat HaOmer and Shtei HaLechem offerings, where we count 49 days for the donkeys – "another day for the barley... another day for the barley," etc. Until we reach the day of Matan Torah, when we offer the Shtei HaLechem – wheat – which is finally food for human beings! We left a nation of donkeys to become human beings, and that transformation took place at Matan Torah!
How does this all connect back to Moshe Rabbeinu and his donkey? To the donkeys of Rabbi Pinchas ben Yair and Rabbi Chanina ben Dosa? To the donkey of Rabbi Yossi of Yokrat? To the donkey of Avraham Avinu? To the donkeys of Yosef and his brothers? And to the donkey of Melech HaMashiach? B’ezrat Hashem, this will all be unveiled in our next shiur!
