Pirkei Avos: Prelude to Sinai

Reasons for Reciting Pirkei Avos

It is a well-known practice throughout the Jewish community to recite and study¹ the Talmudic treatise known either as Avos (Fathers)² or Pirkei Avos (Chapters of the Fathers) between the two festivals of Passover and Shavuos.

Rabbi Schneur Zalman of Liadi, known as the Alter Rebbe writes:³

It is customary to recite⁴ Chapters of the Fathers,⁵ a chapter each Sabbath, between Passover and Shavuos⁶… Some have the custom to continue this practice throughout all the Sabbaths⁷ of the summer.⁸ Among the various reasons given for this custom one finds the following two:⁹ First, Avos provides us with moral guidance and refinement in our lives that makes us receptive to the Torah. Thus, reciting Avos in the weeks before the Festival of Shavuot, the anniversary of the receiving of the Torah, prepares us for this event. This is in conso- nance with the dictum: “Derech Eretz-Proper comportment and ethical behavior (the subject matter of Avos) comes before the Torah.”¹⁰ This is taken to mean that a person must first be a morally refined person before they can be receptive to the Torah, which is G-dly wisdom.

Second, during the summer, people are generally engaged in health related activities where the focus is on their bodies. The study of Avos ensures that our involvement with our physical well-being should not lead us, G- d forbid, to an inordinate preoccupation with our bodies and its many needs and desires, that could lead to the fulfillment of the Biblical prediction of: “And Israel became fat and rebelled.”¹¹ Based on this second approach we can also appreciate the divergent customs as to whether one should recite Avos throughout the summer months as well. Since the recitation of Avos prevents us from becoming desensitized during the summer months—it would, on the one hand, suffice to do it be- tween Passover and Shavuos, thus setting the tone for the entire summer.

Those individuals, however, who wish to be more conscientious, or those for who sense greater vulnerability and who need to be a constant state of vigilance—as long as the focus is on the body and its needs for the duration of the summer—they ought to follow the custom of reciting Avos throughout the summer.¹² “One Who Wants to be a Chassid”

One can find a Talmudic basis for this explanation that recitation of Pirkei Avos is a protection from spiritual harm. The Talmud states:

Rav Yehudah said: “One who wants to be a chassid (one who goes beyond the letter of the law because he is imbued with an inordinate spirit of piety and kindness) should fulfill the words of nezikin (study the Talmudic treatment of damages, how they should be avoided).

Rava says: words of Avos; others say words of Berachos (blessings).”¹³

Although they appear to be three divergent views about how one becomes a chassid, it may be suggested that Rava’s point was that by studying Avos one can also eliminate all of the potential damages, physical and spiritual, that lurk and threaten us, and thereby also elicit all of the blessings.¹⁴ On another level, one can explain the emphasis of Avos as the means to become a chassid¹⁵and why it is a preparation for Mattan Torah.

Torah is essentially a work that commands us to live our lives in conformity with G-d’s laws. Rabbinic literature describes the Torah as having come from the “mouth of the Gevurah-the A-mighty,”¹⁶ emphasizing the role of G-d as an all-powerful and mighty law-giver.

One who is entrusted with the responsibility to teach Torah and instruct us about its laws can get the impression that the Torah is all about gevurah, harsh, unqualified judgment. There is no room for kindness and compassion.

However, we find the term “tzedek” used in conjunction with the laws of the Torah. And while tzedek is often translated as justice, righteousness and law,¹⁷ it is also has the connotation of charity and kindness.¹⁸ Hence a rabbi, who issues rulings and sits in judgment of others in accordance with the dictates of the Torah, must be cognizant of the ultimate purpose of judgment. Even before he issues a ruling and verdict, the judge must know that the ultimate purpose of judgment (that derives from the Torah, which is known as the “Torah of kindness”) is charity and kindness.¹⁹ The Torah itself invokes this principle of combining justice with kindness in the statement: “And the community will judge and the community will save.”²⁰ The classical interpretation of this verse is that it is imperative for the judges to look for ways of defending the accused, even as they consider the evidence that proves his guilt. One can take this verse and interpret it further: Even when the judges are engaged in the process of judgment, the ultimate outcome will be one of kindness—“the community will save.” However, to facilitate the ultimate kindness, one needs to go through the process of judgment, by clarifying the law.

We can now gain a new understanding as to why we recite Pirkei Avos as a preparation for Shavuos, the Season of the Giving of our Torah. When the Torah was given, the dynamics of law and strict justice were introduced into the world. We therefore recite Pirkei Avos, which comprises “words of chassidusa,”²¹ i.e., words that leads one to becoming a chassid, one who goes beyond the limits of the law, in terms of kindness and compassion.

By prefacing the recitation and study of Avos before receiving the Torah, we set the tone as to what is the ultimate goal of Torah— kindness and going beyond the law.²² And while it is true that one must first conform to the law before they can go beyond it, nevertheless, one must be imbued with the awareness that the goal of the law is to go beyond it.²³²⁴

From the book Introduction to Pirkei Avos (Biurim L’Pirkei Avos) by Rabbi Heschel Greenberg, adapted from the teachings of the Lubavitcher Rebbe and published by the Jewish Discovery Center.

The most prevalent custom is to simply recite Pirkei Avos without much attention paid to the proper comprehension of the subject matter. This appears inconsistent with the requirement to understand what one says with regard to the teachings of the Oral Torah (See Shulchan Aruch, Admor Hazaken, Hilchos Talmud Torah end of chapter 2). Perhaps the reason for this is that the text of Pirkei Avos has been inserted into the Siddur (Prayer book) as a continuation of the Mincha (Afternoon) service. And since prayer is not a formal learning experience (See Rivash, Responsa, sec. 157 cited and elucidated by Tzemach Tzedek Shoresh Mitzvas Hatefilah chapter 6): “I pray according to the understanding of an infant.”), the need for comprehension is not that crucial. However, since Pirkei Avos is a part of the Oral Torah it would be advisable to study at least one or several Mishnayos (each chapter of the Mishnah is divided into paragraphs, referred to in the singular as Mishnah and the plural as Mishnayos) in depth. (Sefer Hasichos 5751, volume 2, p. 560, 664.) An explanation is still needed as to why the Alter Rebbe included the entire text of Avos in his Siddur (See Sha’ar Hakolel, Chapter 30:3). Avos is Torah study, while the Siddur’s function is for prayer “The order of prayers for the entire year.” And while the Alter Rebbe includes various directives regarding the laws of prayer culled from the Shulchan Aruch, and similarly, here he writes about the custom to recite Avos on Shabbos after Mincha, this does not, however, justify the inclusion of the entire text of Avos in his Siddur. Even with regard to certain prayers, the Alter Rebbe simply wrote: “You will find this prayer above,” or :you will find it in the Machzor.” Why then did he incorporate Pirkei Avos in his Siddur. This matter calls for further examination. (From the talk of Shabbos parshas Naso, 5747) ↩
See Essay Ten/“Whose Fathers?” for the reasons it is called Avos ↩
[Rabbi Schneur Zalman of Liadi, known as the Alter Rebbe, the first of the Chabad-Lubavitch dynasty and the founder of the Chabad movement was the author of many legal and mystical/philosophical works. The most famous are the Tanya and the Alter Rebbe’s or the Rav’s Shulchan Aruch. R. Schneur Zalman also published a prayer book that conformed to the mystical teachings of the Arizal. In addition, he added brief instructions before certain key parts of the prayer book including the recitation of Pirkei Avos. – Translator’s note.] ↩
Abudraham (end of the order of the days of the Omer). Tur, Orach Chaim #292. Rashi in his Sefer Hapardes (meaning of the prayers) and Siddur Rav Anmram Gaon (citing Rav Hai Gaon) state that the custom is to learn Pirkei Avot during Shabbat. ↩
The fact that the Alter Rebbe writes “it is customary to recite Chapters of the Fathers, a chapter each Sabbath,” and not simply, “It is customary to recite a chapter of (Tractate) Avos each Sabbath” indicates that each chapter possesses independent significance. This has a practical implication with regard to the controversy as to whether on can celebrate a siyum (festive meal that one makes upon concluding a major work of Torah, such as the conclusion of the study of an entire tractate of the Talmud. When one attends such a celebration, for example, on the day before Passover, a first-born would be exempt from fasting) with the conclusion of just one chapter of a Tractate of the Talmud. (From the Talk of Shabbas Parshas Matos-Masei, 5737.) ↩
Sefer Hapardes as well as Rav Amram’s Siddur and Tur just mention Shabbat, without specifying. ↩
From the expression “all the Sabbaths” it would seem to indicate that the Alter Rebbe’s view is that one should recite Pirkei Avos even on the eve of Tisha b’Av when it coincides with the Sabbath, despite Ramah’s ruling to the contrary (Orach Chaim, end of sec. 553. See also Magen Avraham ad loc. and this is, in fact, the custom in many communities) Indeed, many later authorities expressed puzzlement at his ruling (see Taz, ad loc. Siddur, Ya’avetz, Laws of Bein Hametzarim; Ma’amar Mordechai and Birkei Yosef (ad loc.). And especially in light of our cus- tom not to show any overt signs of mourning on the Sabbath (see Sdei Chemed, volume 8, p. 3526), there seems to be no basis for this custom. (Adapted from Likkutei Sichos, volume 19, p. 43.) ↩
Rama, Orach Chaim, end of #292. Siddur Ha- Ramak and others. For other customs in this matter see Machzpor Vitri, #141. Kol Bo, end of #40). It is noteworthy that several of the discourses of my sainted father-in-law, the Rebbe (Rayatz), that were delivered after Shavuos, begin with a Mishnah of Pirkei Avot that are recited during these Sabbaths. [In recent years, the Rebbe Shlita would recite publicly Pirkei Avos throughout the summer Sabbaths. – Publisher’s note] ↩
Introduction to Midrash Shmuel, a major commentary on Avos by R. Shmuel Uzidah. See there for additional reasons. ↩
Vayikrah Rabbah, 5:3. ↩
Devarim, 32:15. ↩
Adapted from the talk of Shabbat Parshat Naso, 5737, based exclusively on a listener’s account. [According to the first reason—that it is a preparation for the receiving of the Torah— there would actually be a need to prepare for two separate periods of receiving the Torah. While the first tablets were received on Shavuot, when the Jewish people were on the level of Tzadikim, righteous people, the second tablets were received on Yom Kippur (Ta’anit, 30b) at which time the Jewish people had attained the status of Ba’alei Teshuvah, penitents, or returnees to G-d. See Likkutei Sichos volume 9, p. 242. From the vantage point of tzadikkim, it suffices to recite Avos before Shavuos. From the perspective of the Baalei Teshuvah, however, it is appropriate to recite Avos throughout the summer Sabbaths as well, as a prelude to the receiving of the second set of Tablets that were given on Yom Kippur. (Biurim l’Pirkei Avos, p. 1.) [For a more extensive treatment of the custom to recite Pirkei Avos throughout the summer see Essay Six.] ↩
Bava Kamma 30a. ↩
This paragraph has been adapted from the talk of Shabbos parshas Pinchas, based exclusively on a listener’s account. ↩
[In the preceding analysis, being a chassid is only a defensive measure that prevents one from becoming too materialistic and prevents damage to oneself and others. In the next piece the Rebbe demonstrates how becoming a chassid through the study of Avos is a positive force as well. – Translator’s note.] ↩
Rashi, Shemos 19:19. Shelach 15:22. ↩
Zohar (II 113b; III 137a, 291b, 292a) cited and elucidated on in Likkuei Torah, Nitzavim 51c. Or HaTorah on Tehillim, p. 134. See also Tikkunei Zohar, Introduction (Pasach Eliyahu) 17b (“Tzedek is judgment). Zohar III 80b, 85b and references in Nitzuzei Zohar ad loc. Ramban, Shoftim 16:20 (citing Sefer HaBahir, sec. 33). ↩
See Or HaTorah (loc cit. p. 135) where he adduces proof from (Tehillim 48:11): “Your right hand is filled with tzedek,” referring to G-d’s kindness. See Guide for the Perplexed, III, chapter 53, where the word tzedakah is derived from tzedek (this is also supported by Devarim Rabbah, Ekev 3:7 and Or HaTorah, Vayeira 98a.): In the “Prophetic books” they will not use the word tzedakah to those statues that one is obligated to do. See Or HaTorah ibid. ↩
This premise can also provide a deeper understanding of the law that prohibits rendering justice on the Sabbath, notwithstanding the fact that it would be justice that is based on the Torah. For on the Shabbos day, the purpose of creation is revealed. (This is the inner meaning of the words “Vayechulu—and He completed,” also connoting that the world realizes its intended purpose on the Sabbath.) And since the ultimate purpose of all that happens is kindness, for the world was created “for His glory,” and He is the essence of goodness and kindness, it follows that Shabbos is not a time for judgment. ↩
Bamidbar 35:24-25. See Rosh Hashanah 26a. ↩
[An expression that paraphrases the statement of the Talmud, cited earlier in the text: “Whoever wants to be a chassid should study words of Avos.” – Translator’s note.] ↩
It is noteworthy that Avos (“words of chassidusa-beyond the law”) is referred to as “ethics of the judges,” by the Rambam (Introduction to his commentary on the Mishnah, s.v., v’hacheilek hashishi) ↩
[This thought should not be misconstrued that there is ever a time for one to go contrary to the dictates of the Torah. On the contrary, going beyond the law means that one is not content with just doing the minimum in fulfilling one’s obligations in either “man to G-d” or “man to man” matters. In a judicial context this could also mean that despite the fact the person is deemed guilty of a crime and must be punished accordingly, this very system itself is intended not to hurt the person but to help them and to view the punishment as the means to help rehabilitate the person. And after the person receives the punishment, one’s overt attitude to that per- son must be one of kindness and compassion, and not view that person as an ex-convict, the attitude that is so prevalent in today’s society where stigmas last forever. In this talk the Rebbe also extends the synthesis of righteousness and judgment to include rabbis and judges encouraging people to be more charitable and kind. – Translator’s note.] ↩
Adapted from Sefer HaSichos, volume 2, p. 489. ↩

Reasons for Reciting Pirkei Avos

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