Pirkei Avot Introduction

Ethics of Our Fathers

Teachings from Zlata Ehrenstein

Pirkei Avot is part of the oral Torah. When we received the Torah on Shavuot, only the five Torah books were in print. This was the only part of Torah permissible to be written. Imagine their entire library or bookstore was only five books! The rest of Torah was given over orally from teacher to student.

In the desert, Moshe Rabbeinu taught Torah to Aharon, his brother, and his sons. They would move to be near him, on either side, and the elders would enter the tent. Moshe repeated the teachings to them, while Aharon and his sons were listening. Then they would move to the sides, making room for the Yiden to enter the tent and Moshe Rabbeinu would repeat it once more. Only Moshe Rabbeinu was sitting and everyone else would stand.

The mission of teaching was mainly given to the tribe of Levy, the hub of the members of the Sanhedrin. יורו משפטיך ליעקב ותורתך לישראל The Sanhedrin would sit in a designated place in the Beis Hamikdash and judge the people. This Sanhedrin was comprised of 71 people. The Men of the Great Assembly were the sages of that time consisting of 120 members, making up the greatest yeshiva for that period. It included the prophets of that time and the Sanhedrin (judges – court) of 71.

Moshe Rabbeinu received the entire Torah and gave over to Yehoshua/Joshua what was pertinent for him to know as the next leader. Yehoshua then taught whatever he knew to the judges and the judges gave it over to the prophets. The prophets transmitted these teachings to the Men of the Great Assembly. They were the leaders of the generation from the time when the prophets stopped, (after the destruction of the first Beis Hamikdosh/ the Holy 1st Temple) until some hundred years after the destruction of the second Beis Hamikdash, roughly 600 years.

They received the oral Torah from the prophets and transmitted it to the Rishonim, who wrote the Mishna. Until this point, writing the oral Torah was forbidden. The oral Torah was to remain oral and was taught and reviewed 100 times till the teachings were well known. Towards the end of the second Beis Hamikdash, the Romans, who forbade them to learn Torah, chased after the Yiden. Rebbe Akiva said that Torah is our life; if we won't learn Torah, then it is like the sly fox who promised the fish to watch over them from the fisherman if they would come to shore. How silly! This is our life sustaining force. How can we leave it to save our lives? He was put in prison for this.

Rebbe Akiva had five students, who remained after the plague when 24,000 students died. One of them was Rebbe Yehudah HaNasi. He envisioned the danger of running away to be able to learn Torah. He saw that it would be impossible to learn properly, review it thoroughly and to remember all the laws and details of the oral Torah.

He said to himself, I would rather do this one sin (by writing the oral Torah) so that the Yiden would be able to do many more mitzvahs in the future. עת לעשות לה' הפרו תורתיך He wrote the Mishna, six tractates. Here he minimized words with precision, so that, as much as possible, it would still contain the exact meaning which was given over orally. These writings served only as a reminder of the complete topic. So from this point on, the Yiden had five books of Chumash and 6 books of Mishna. After the Tannaim wrote these 6 tractates, they then sealed the Mishna, meaning that no one was allowed to add anything further.

In those days there were Torah classes for those who are able to learn. The more one was able to learn, the closer he could sit to the Nasi/ important leader who was teaching. The first row were for the most knowledgeable, the next row not as much knowledge, etc. The new students sat in the back and slowly moved forwards as their knowledge increased.

There is a story of Rebbe Eliezer ben Hurcanus who was born in Ashkelon. His father educated his six sons to work hard in the field. Eliezer did not see any lasting benefits in working the field – he searched for a more meaningful life. His father did not understand his point and so all privileges at home and even his share in the wealthy inheritance was taken from him. He ran away from home and ate earth, walking all the way to Yerushalayim.

Eliezer came to the Yeshiva of Torah scholars and stood in the back row, ashamed of his ignorance. Slowly he gained more and more knowledge. His roommate complained of his bad breath and avoided being near Eliezer. The teachers noticed this and investigated.

That day everything changed. Eliezer was given healthy food every day. The teachers recognized his sincere and great potential. He eventually became one of the greatest scholars in history – due to his sincere yearning for knowledge.

As time lapsed, the Chachamim/wise sages realized that there were some details forgotten in the Mishna and that even the Mishna, would not be enough to remember the oral law, so they added the Braisa, an authoritative text which helps to explain the Mishnah. The more dispersed the Yiden became, the more differences of opinion developed. Later on, they also added the Gemara. Each one of the 6 tractates, further explained with all the back-and-forth arguments in the 60 tractates in the Gemara. This remains the basic source of halacha and learning till this very day.

The Pirkei Avot is in the tractate of Neziikin of the Mishna. In the 6 chapters of Pirkei Avot, the behavior of “beyond-the-letter-of-the-law” is taught. The emotional and psychological behavior is as much as part of our tradition as the law itself. It is no less important.

In the Shulchan Aruch we have a practical law coded, an emotional code of law, and there is a Chassidic code of law. After one knows that he will have to present a definite proof of my actions, one might want to avoid getting to that point and take precautions. Thus, the Pirkei Avot teaches us how to live with a greater measure of piety. On the other hand, if one does not heed these precautions, he might end up straying away from Gdliness or even serving idols.

Why are these chapters called Pirkei Avot, the tractate of the fathers, ethics of our fathers?

1 – This tractate differs from all others. This is the only one without any specific practical law. It deals with righteous proper behavior. Each Mishna is a quote from a Tana . They are the 'fathers' of the Yiden, for all generations. Just as a father rebukes his son because he means to educate him as well as possible, so too, the teachings in these chapters should be taken with that same fatherly love, for our greatest benefit.

2 – The Chachomim should be respected as our fathers. They are meant for each individual. Torah is eternal, beyond the confines of nature, time. Therefore, they are as actual for our day and age, just like the day they taught them for the first time. This is obvious from the brocha we recite each morning, in the present tense נותן התורה the One who gives the Torah.

3 – Another opinion states that the teachings in these chapters are 'fathers', the basic foundation of the family. Just as a father is the prime figure in the family, so too, these teachings should be accepted as the prime outline for our daily behavior. This begins with Moshe Rabeinu, the father and teacher of all Yiden. These Chachomim taught them to their generations. We too, should follow their example and teach it those we have contact with. A father is the one who is the 'head' of the family. The word ראש is Hebrew has the acronym of רצון אביך שבשמים .The father model is one who teaches us how to do and satisfy the desires of Hashem.

3 - These chapters are in the tractate of nezikin, dealing with damages one causes to another and their consequences. When once damages or property in any way, he is taken to court to be instructed how to make amends. These laws are reinforced and no one can negate or question them. Accepting this fact, we are openly declaring the acceptance of the handing down Torah from generation to generation, from Moshe Rabeinu. If one were to question the Rav today, it is just like one questioning Moshe Rabeinu. So too, each of us should learn and practice these teachings as though they accept with utter reliance the 'ethics of our fathers', the fathers of Torah, the fathers and teachers of our behavior.

4 – These teachings are meant for the judges. Who other than judges should take these warnings so serious? Each one of us, in a certain way is a judge. We are very quick to have an opinion about everything in life. We should heed these teachings to be able to make a correct judgment. They themselves should be personal examples of living beyond the letter of the law מילי דחסידותא. After the judge will take these teachings seriously, and practice them, he will be truly worthy of judging others. He will be respected, accepted and listened to by the masses. Then, he can continue to learn the following parts of Torah.

5 – These chapters maintain the basics of law, the principles of Torah. These are the rules for transmitting the tradition from one generation to another. אב מלאכה is the basic principle and from this base, there are outgrowths/extending to other situations. These teachings are the root of all other ethics. These teachings balance our logic and instincts so we are with emotional symmetry.

This tractate of Avos is basically made up of 5 chapters of the Mishna, and the last one is a braisa, added on later on, and taught outside of the yeshiva walls. These 6 chapters are perfectly timed for the weeks between Pesach and Shavuous. Each Shabbos we say one chapter, highlighted by the last chapter known as 'the acquisition of Torah'. This chapter prepares us for the final step for receiving the Torah, on Shavuous.

We say these chapters at the same time that we count the omer. This counting is aimed at refining our 6 emotional character traits. So too, these six chapters are parallel to these 6 traits. Each week, the teachings of that portion will be a guide for refining that particular emotion, preparing us for receiving the Torah.

The weeks leading up to Shavuous is preparing us receive the Torah as tzaddikim. The following weeks until Rosh Hashana are recited as ba'aley teshuva, preparing us for Rosh Hashana. In fact, these six chapters are repeated 4 times – one beginning right after Pesach, then Parshas Naso, Parshas Pinchas and Parshas Shoftim (the acronym of nefesh. N – Naso; F (p) Pinchas and Shin for Shoftim). Each time we begin, there is a new dimension.

When we left Mitzrayim, during Pesach, we celebrate the birth of the Yiden. We are beginning a new path. Here we learn how to live with a balanced healthy emotional/physical and holy life. These teachings will help us prepare ourselves to receive the Torah. Parshas Naso, usually the Shabbos after Shavuous, the time we learn how to integrate Torah in our personal lives, balancing holiness with mundanity. Then, as humans, by definition we err. The portion of Pinchas is usually read during the three week period when we mourn the destruction of the Bais Hamikdosh. One of the reasons for fasting on the 17th of Tammuz is the breaking of the luchos, after the sin of the golden calf. This time we read the pirkey avos to learn how to make amends for our shortcomings. Then the last time we say these six chapters is the last few weeks before Rosh Hashana. This time we read to learn how place ourselves in the beginning positon of ultimate love and unconditional prestige as the loving gracious kindness of our Creator. No matter where we are right now on this spectrum, beginning our journey or continuing climbing our personal mountains or after a grave mistake and feeling useless and horrific guilt or tapping in to the original plan for creation – we are always worthy of this portion of olam habo, caressed with Infinite love.

Furthermore, the human being functions basically on an emotional level. The world was created in six days and then Shabbos; the creation is parallel for six millennium and then Shabbos of history. Each one of the six days or millennia is parallel to one of the six emotional traits, within each one. Torah, as a guide for our physical life, is directed towards each one of these emotional traits.

The first day – first millennia – the first chapter of pirkey avos – is infused with chessed/gracious kindness; the second – gevurah (restraint/discipline); the third –tiferes - compassion; the fourth – netzach – victory/conducting as in a choir; hod – splendor/royalty; yesod – foundation/connection. The reward of all results in malchus – kingship when we are able and prepared to accept the kingship of Hashem on Rosh Hashana .

A few examples of this principle –

The first chapter begins with Moshe received Torah from Sinai. What greater kindness is there in the world, the entire creation? Can we imagine this life deplete of Torah? The compass of all events; ability to navigate all emotions to a purposeful historic aim; navigating all events, positive or otherwise/ clear or obscure towards a global mission and responsibility, true meaningful light/clarity amidst darkness and evil. What purpose or even gain would anyone be aware of without these teachings?

Then we continue to the second Mishna -הוו מתונים בדין. Consider the other person's condition before you make a judgment. Be careful, have patience to learn the details of the situation thoroughly and only afterwards, give an opinion/verdict. This notion is a tremendous limud zchus for the Yiden when they are judged in the heavenly court. No angel can be part of the court case because it has no idea of the difficulties and challenges of a physical world. Emotional maturity demands of us to integrate with another one's life, taking him seriously – to the same degree as ourselves. In fact, the way we treat another person, is the treatment we will receive in return.

The second chapter begins with - weigh the gains of doing a mitzvah against the loss of a sin. Discipline and align yourself gaining a healthy stability, - disregarding personal calculations. Many times we find that these calculations are the biggest hindrance to and obstacles to true success.

The third chapter begins with – look at three factors so you will come near sinning. These three factors are myself, what Torah expects of me and the world around ourselves. The surroundings are the third factor forming an equilateral triangle. One must incorporate all three factors and only then can he be reassured of not sinning. Tiferes is the third attribute, a combination of the previous two features.

Netzach is the fourth attribute, alluded to in the fourth chapter. The Mishna states – there are three crowns of prestige and then the fourth one that rises above all others. There is the crown of Torah, the crown of priesthood, the crown of kingship, and the one that is greater than of these is the crown of a good reputation.

Hod, splendor is activated and manifest in the world when we integrate holiness with physical and mundane. The true beauty of each creation is when it rises above its own limitations and becomes fused with a G-dly purpose. Here the Mishna enumerates the factors of 'ten' 'seven' and 'five' where we see the beauty of this imbuing. Everything we do or are involved with becomes a message of the glory of its Creator and Designer.

Yesod, foundation, bonding is the message of the sixth chapter. When one learns and conducts his life according to Torah directives, then he earns many benefits, enumerated in this sixth chapter.

Malchus is the outcome and result of all our endeavors.

יורו משפטיך ליעקב ותורתך לישראל

Who were the Rishonim?

https://www.chabad.org/library/article_cdo/aid/2617006/jewish/Who-Were-the-Rishonim.htm

Who were the Tannaim?

https://www.myjewishlearning.com/article/tannaim-amp-amoraim/

Zlata presents examples that are relevant to recent events in Israel. Hashem creates opposites and has a grand plan for the world. It is the deeds of the Baal Shem Tov and our forefathers which help protect us.

What does Chapter 3 tell us about our relationships and our intrinsic worth as a Jew?