June 26, 2026 Categories: Torah / Ask the Rabbi
Q & A: Pirkei Avot Between Pesach and Shavuot (Conclusion)
Question: I have two questions regarding Pirkei Avot. First, is there a specific reason that the last chapter is read on the Sabbath before Shavuot, or is this just a quirk of the calendar? Second, in that last chapter we find a listing of qualities that enable one to acquire Torah knowledge, including anavah (humility). I find this difficult to believe in light of the Gemara in Gittin that chastises one of the scholars for his anavah, saying that it ultimately caused the destruction of the Beit HaMikdash.
Zvi Kirschner (Via E-Mail)
Synopsis: The study of Pirkei Avot through the summer is specified in halachah (Rema, Orach Chayyim 292:2). While we are accustomed not to organize a study session on Shabbat afternoon between Mincha and Ma’ariv, we do recite Pirkei Avot at that time, in the weeks between Pesach and Rosh Hashanah. Since there are six Sabbaths between Pesach and Shavuot and six chapters in Avot, we devote an entire Sabbath to each chapter. We always read the last chapter on the Sabbath before Shavuot, as you note, and likewise before Rosh Hashanah. This last chapter is referred to as Kinyan HaTorah, lit., the method of acquiring Torah. It is not part of the original Mishnayot compiled by R. Yehudah HaNasi, but is a compilation of Tannaitic Beraitot, added subsequently, that appear in the Vilna Shas as a sixth chapter of the tractate. The preceding chapters are replete with important teachings that enable the soul to come closer to its Creator and awaken a person to the service of G-d. However, this last chapter of Avot is focused on the attainment of Torah, and, as such, is the appropriate chapter for us to study before Shavuot. As we saw last week, in his work Ethics from Sinai, R. Yitzchak Meir [Irving M.] Bunim, zt”l, recounts that Moses passed away on Sabbath afternoon, and so we commemorate him by studying Avot at that time since it opens with his name: “Moses received the Torah…” R. Bunim notes that it is no coincidence that Avot was initially recited from Passover to Shavuot. On Passover we celebrate our exodus from Egypt and its physical enslavement to a destiny of G-dliness and Torah. However, we were not ready to receive the Torah immediately, and only weeks later, when we stood at Mt. Sinai, our people received the Torah – at Shavuot time. Between Passover and Shavuot, as we count the days of Sefirah, waiting to receive the Torah at Sinai, it is good to prepare by studying Avot to gain an idea of the greatness of the Torah that we are going to receive. R. Bunim asks why we require the special mussar of Pirkei Avot when we already have the Shulchan Aruch, an elaborate legal code that delineates right and wrong in all practical circumstances? He answers that our goal is not simply to observe the law, but to transmute the human spirit and character into something fine and G-dly. This is what Avot teaches us.* * * * *
Answer: Concerning your second question, you are clearly referring to Perek HaNizakin (Gittin 56a), where the Gemara states, “Because of the anavah of R. Zechariah b. Avkulus [one of the Sages], the Temple was destroyed.” The Gemara’s discussion there refers to Bar Kamtza, who was confused with an individual by the name of Kamtza, and was thus mistakenly invited by his enemy to a public feast. The Gemara relates the events that occurred upon his arrival, and his many entreaties to remain at the meal in order to avoid the embarrassment of being sent away – all to no avail. The disgruntled Bar Kamtza, seeing that the Sages who were present did nothing to lessen his shame, decided to become an informer to the Roman authorities against his own people, claiming that they were rebelling. Bar Kamtza approached the Roman ruler and asked him to send a sacrifice for the Temple that, he claimed, would be rejected. This would show the ruler that the Jews did not respect him or his authority. He then caused a minor blemish in the animal’s lip. Though not considered a material imperfection to disqualify the animal, it was still a noticeable blemish to the Romans. The Sages were prepared to rule to accept the sacrifice, but R. Zechariah advised them to reject it as “they will say that we offer sacrifices that possess blemishes.” The Sages wanted to sentence Bar Kamtza to death, lest he recount to the Roman ruler that they had rejected his sacrifice, but R. Zechariah stopped them, saying, “People will say that one who causes a blemish in an animal to be sanctified as a korban is subject to the death penalty,” which is not the case. Thus came about the terrible events of the destruction of our Temple. Rashi (ad loc.) explains “anv’tanuto” – anavah, humility – in this context as savlanut, sufferance, i.e., that he suffered this embarrassment and thus caused that the Sages did not have him killed. While the example above is a form of humility, the anavah we discuss in Avot is the humility of realizing our insignificance in relation to G-d and even to our fellow man. At the same time, we must comprehend how much must be accomplished to satisfy Heaven’s requirements, as well as to treat our fellow man with the utmost of respect. Indeed, the Torah (Numbers chap. 12) relates the entire episode of Miriam and Aharon discussing the complicated domestic life of Moses and Zipporah, which was due to the high sanctity imbued in Moses. None of what was said was untrue, yet Miriam was punished for initiating the conversation. It is Hashem Himself Who takes umbrage in this matter, as the verse (12:3) states: “Ve’ha’ish Moshe anav me’od, mikol ha’adam asher al pnei ha’adama” – Now the man Moses was exceedingly humble, more than any person on the face of the earth. What followed, unfortunately, was the punishment meted out to Miriam after this episode. What we see is that it is precisely the characteristic of anivut, humility, which allowed Moshe to rise to the pinnacle of humanity and be both the receiver and transmitter of Hashem’s holy Torah to the Jewish Nation. Perhaps the term Avot (Fathers) – the name we use to refer to this tractate – is a reference to Moses, who serves as the father of Bnei Yisrael, as well as their teacher, advocate, redeemer, and loving and long-suffering guide throughout their long sojourn and journey in the wilderness on their way to the Holy Land. Anivut is the characteristic that we are encouraged to attain. Indeed, if it is achieved, a person is on his way to becoming a true vessel of Torah. That is our goal as we approach the festival of Shavuot.
