Donkey fans may be enjoying the attention this species has received in Tractate Bekhorot. Not only has the donkey been singled out for lengthy discussion, it was also the first topic of lengthy discussion. On today’s daf, we turn the page to chapter two and, with it, leave donkeys behind. But before we go, the Gemara has a quick question:
Why does the tanna teach the halakhot of the fetus of his donkey first, and only then teach the halakhot of the fetus of his cow? Let him first teach the halakhot of the fetus of his cow, as it is a case of inherent sanctity, and let him then teach the halakhot of the fetus of his donkey, as it is a case of sanctity that inheres in its value.
The Gemara is asking: Given that a cow has a higher degree of sanctity (insofar as it cannot be redeemed with money or another animal and must be sacrificed), why does the donkey, which has a lower degree of sanctity (insofar as it can be redeemed), get first billing?
They said in the West (the land of Israel): If you wish, say that the halakhot of a firstborn donkey were taught first since they are dear to the tanna, in accordance with the statement of Rabbi Hanina. And if you wish, say that these halakhot were taught first since the matters pertaining to a non-kosher animal are relatively few, and therefore the tanna completes its treatment and sets it aside.
The Gemara provides two explanations. Perhaps donkeys are treated first because the tanna has relatively little to say about them and wishes to dispense with them quickly before delving into more weighty and complex matters. Or perhaps donkeys are discussed first because of what Rabbi Hanina taught about them — that they played an instrumental role in helping the Jews during the Exodus from Egypt (Bekhorot 5b). He in fact imagines that each and every Jew exiting Egypt had 90 Nubian donkeys (an exceptional breed), each one laden with treasure.
There are actually plenty of other moments in Torah, halakhah and midrash when donkeys take the limelight. Jacob’s blessing in Genesis likens his son Issachar to a “strong-boned donkey,” while in Judges Samson fights and kills a thousand Philistines with a donkey’s jawbone. Perhaps most famously when, in the Book of Numbers, King Balak sends a Moabite prophet, Balaam, to curse the Jewish people. Balaam’s righteous donkey refuses to cooperate in the wretched mission, lying down in the road rather than carrying her master forward. When Balaam beats the donkey, she opens her mouth and objects, eventually opening his eyes to the angels that are guarding the path. The rabbis later hold that this donkey’s mouth, which can form human words, was created specially by God on the evening of the sixth day of Creation. Another famous donkey of rabbinic lore is that of Rabbi Pinchas, who, despite her hunger, refrained from eating barley put in front of her until it had been properly tithed. Based on a passage in Zechariah, a midrash says the Messiah will ride into Jerusalem on a donkey, striking a balance between might and humility.
So here’s to the humble donkey — an animal easily overlooked, yet richly honored in Jewish tradition.
Read all of Bekhorot 13 on Sefaria.
This piece originally appeared in a My Jewish Learning Daf Yomi email newsletter sent on October 1, 2026. If you are interested in receiving the newsletter, sign up here.
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