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Pirkei Avot: A Journey In Jewish Ethics

#1 - Introducing Avot
jrosenfeld@lss.org

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I. Introduction to the Introduction

1. R. Don Yitzhak Abravanel (1437-1508), Commentary on Avot; Introduction

...the custom is to say this before each chapter of this tractate. The reason seems to be
that the entire tractate lacks mention of any of the Taryag Mitzvot of the Torah, just
ethical maxims of the Rabbis, and therefore one might perhaps think that there is no
eternal reward for its study, because of the lack of Mitzvot mentioned. Therefore, we
quote this Mishna to make clear to us, that even for just fulfilling the morals of the
Rabbis, one can achieve the highest levels, and for that alone receive the eternal reward
of the world to come.
2. b. Bava Kamma 30a

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R. Yehuda said: one who desires to be truly righteous (=Hasid) should fulfill the precepts
of Nezikin; Rava said: the precepts of Avot, and some say: the precepts of blessings.

3. Midrash Rabbah, Vayikra 9:3

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For R. Yishmael b. R. Nahman said: Derekh Eretz preceded the Torah by 26 generations,
and this is what is meant by the verse to guard the path to the Tree of Life (Gen. 3).
Path = this is the way of the world (=Derekh Eretz), and afterward comes Tree of Life,
this is Torah.

4. Mishna, Avot 2:2

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R. Gamliel the son of R. Yehuda ha-Nasi said: The learning of Torah together with Derekh
Eretz is beautiful, for the efforts expended for both of them expiate sin.

5. Mishna, Avot 3:17

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R. Elazar b. Azaryah said: If there is no Torah, then there is no Derekh Eretz. If there is no
Derekh Eretz, there is no Torah.

6. Rambam, Introduction to Massekhet Avot (

Shemonah Perakim
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peticha

And our Rabbis of blessed memory already stated: one who wishes to be a Hasid should
fulfill the precepts of Avot. For us, there is no greater quality than that of Hasidut other
than prophecy - and Hasidut is the path to (prophecy), as our Rabbis said: Hasidut leads
to the Divine Spirit (=Ruah ha-Kodesh). Therefore it is clear from their words that
fulfillment of the teachings in this tractate will bring one (to the level of) prophecy.

7. R. Avraham Yitzhak ha-Kohen Kook, Orot ha-Torah; 12:2

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"Derekh Eretz preceded the Torah, this fleeting preface is necessary for all generations,
(as) morality in its nature - with all its depth of splendor and its eternal power - needs to
be established well in the soul, in order to form a strong foundation for the great
influence/influx that comes from the power of Torah...

II. What is Massekhet/Pirkei/Mishna Avot?

8. R. Ovadia Bartenura (1445-1515), Commentary on Avot; 1:1

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Because this tractate is not founded upon the explanation of the Mitzvot of the Torah like
all others in the Mishna and we see that the wise men of all the nations wrote ethical
tracts like this.. we are told that the maxims and teachings in this tractate were not the
invention of the Rabbis of the Mishna, rather they too were said at Sinai.

a) Why is it placed at the end of Seder Nezikin?

9. R. Shmuel de Uzeda (1540-1605), Medrash Shmuel; Introduction

Because the
Seder
of Nezikin begins with the Mishna:
arba avot nezikin
, they placed at
the end of it Massekhet
Avot
, to hint to us that if we strengthen ourselves in our morals
based on the teachings of the holy Rabbis, then it will be in our power to distance
ourselves from the
avot nezikin
(physical, interpersonal damages).
10. R. Yehoshua Heschel Rabinowitz (1875-1932), Torat Avot; Introduction, p. 19

...it is because this Seder (Nezikin) is one that deals with the way man conducts himself in
the area of interpersonal relationships, and the caution that one uses in preventing loss
and physical damage in the arena of man and his material possessions - - and therefore
ordered at the end of it is Massekhet Avot, which is entirely dedicated to the perfection of
the character traits, to guard the soul from spiritual/metaphysical damages which
deplete the spirit of man, destroy his self, and the Divine Image inscribed upon him.

b) Why do we learn it at this time of year?

12. R. Moshe Isserles, Rema on Shulhan Arukh; OC 292:2

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The custom was to not establish a study session (=Midrash) between Mincha and Maariv,
but rather we say Pirkei Avot in the summer every place according to its custom.

13. Rashi, Sefer ha-Pardes; Sec. 4 (p. 17; Warsaw 1870 ed.)

On Shabbat, during Mincha-time it is permitted to study Talmud, and moreover, the

custom in the houses of our Rabbis in Babylon was to study Avot and Kinyan Torah after
Shabbat Mincha however, it is always preferable to study Talmud, and not to remain
idle, and that which some do not engage in study is not because it is prohibited but rather
to honor Moshe Rabbeinu, who passed away at that very time And this is why the
custom became to study Avot (which begins with): Moshe received the Torah, to show
that we are involved in recounting the honor and glory of Moshe Rabbeinu...
14. R. Shimon b. Tzemach Duran (1361-1444), Magen Avot (Commentary on Avot
section; Brooklyn 1946 ed.); p. 8

They had the custom to read this tractate in the synagogues and the Batei Medrash after
the Mincha prayers in the summer, as the days then are long - in order to draw near the
hearts of the people to Torah...
15. R. David Abudraham (14th C.), Sefer Abudraham;
Seder Ymei ha-Omer
ve-Shavuot

...the majority of the matters discussed in the tractate are meant to exhort and encourage
the study of Torah and performance of Mitzvot, and this too is a time of the harvesting
and reaping - ready and fitting for the arousal of the soul, and the sloughing off towards
physical desires and the seeking of pleasures, and we must quiet that with the study of
the ethical and moral maxims of this tractate...
16. R. Natan Gestetner (1932-2010), lHorot Natan: Massekhet Avot; p. 8