Originally, _Abot_ was probably read only from Passover to _Shebuot;_ and, since this period has generally six Sabbaths, and there are only five chapters of _Abot_, the chapter _Kinyan Torah_ was appointed to be read on the sixth Sabbath. Later, the period of the year in which _Abot_ was read varied in different communities. In Germany, there were _kehillot_ in which it was recited during the winter as well as during the summer. In some communities it was read from Passover to the Feast of Tabernacles (_Sukkot_), in others from the Sabbath of _Parashah Yitro_ (Ex. XVIII, 1-XX, 26) to the Sabbath of _Parashah Masse'e_ (Num. XXXIII, 1-XXXVI, 13), that is, from the Sabbath on which is read an account of the giving of the Law until the Sabbath preceding the beginning of the reading of the "repetition of the Law," _i.e._, Deuteronomy. In many orthodox congregations to-day this practice is still adhered to, and _Abot_ is read on Sabbath afternoons during the summer, or from the Sabbath after Passover to the Sabbath before the New Year (_Rosh ha-Shanah_). A number of reasons have been suggested for the custom of reading the _Abot_ in the synagogue, the most likely being that it was introduced to occupy the minds of worshippers during the long wait, on a summer's day, between the afternoon and evening services. Whatever the reason for this custom may have been is immaterial and unimportant; but what is of importance is that, by this excellent practice, a whole body of moral dicta--each one summing up with remarkable conciseness a life's experience and philosophy, each one breathing the spirit of piety, saintliness, justice, and love for humanity--has sunk deeply into the innermost heart and consciousness of the Jewish people, exerting such an influence that the principles set forth in the _Abot_ have been eternally wrought into the moral fibre of the descendants of the Rabbis. To the lips of the Jew, these maxims spring spontaneously; to those who know them they are a safe and secure guide through life; they are not only heard in the synagogue, but are quoted and applied at home and abroad. Such are the fruits of a benign custom, which Israel will do well to prize and preserve. BIBLIOGRAPHY Because of its great popularity, the _Pirke Abot_ has appeared in many editions. There is no _Gemara_ (Talmudic commentary) on the _Abot_, which undoubtedly accounts for the numerous commentaries on it (21). Because of the attractiveness of its contents, and since it forms a part of the ritual, it has been translated many times into many tongues (22), and a great deal has been written on it. The following bibliography will be helpful to the general reader and to the student who wish to get a more detailed and intimate knowledge of the _Abot_ than can be imparted in this work.