with a select treasury of commentaries on all levels of Torah interpretation
Chapter 3 Mishna 7
with select commentaries
Commentaries used in this translation:
Rashi Commentary (1040-1105)
Rambam Commentary (1135-1204)
Rabbi Ovadiah of Bartenura Commentary (1445-1515)
Tiferet Yisrael commentary (1782–1860)
Rabeinu Yonah (1180-1263)
Derech Chaim - Maharal of Prague (1525-1609) (hebrewbooks.org/14193)
Biur HaGra of Rabbi Eliyahu of Vilna - (1720-1797)
Rabbi Avraham Azoulai commentary - (1570-1643)
Rabbi Chayim Yosef David Azoulai (Chida) commentary - (1724-1806)
Chatam Sofer commentary - (1762-1839), along with Ktav Sofer, and others
Ben Ish Chai commentary - (1835-1909)
and many more..
Commentary Level:
- Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, Maharal of Prague.
- Max+ - (level 4) more themes in the text.
- ShortMix - (recommended) short version of level 4.
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Chapter 3 Mishna 7פרק ג משנה ז
| Rabbi Chalafta ben Dosa of Kfar Chanania would say: ten people who are sitting and occupied in torah [study] - the Shechina (Divine Presence) resides amongst them, as it is written: "the Al-mighty stands in the congregation of G-d" (Tehilim 82:1). How do we know this applies even for five? - For it is written: "He has established the foundation of His group on the land" (Amos 9:6). How do we know this applies even for three? As written: "in the midst of the judges He will judge" (Psalms 82:1). How do we know this even for two? As written: "then they that fear G-d spoke to each other; and G-d listened and heard, etc." (Malachi 3:16). How do we know this applies even for one? As written: "Every place where I have My name mentioned, I will come to you and bless you" (Exodus 20:21). | רַבִּי חֲלַפְתָּא בֶן דּוֹסָא אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר, עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים פב) אֱלֹהִים נִצָּב בַּעֲדַת אֵל. וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה, שֶׁנֶּאֱמַר (עמוס ט) וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וּמִנַּיִן אֲפִלּוּ שְׁלשָׁה, שֶׁנֶּאֱמַר (תהלים פב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. וּמִנַּיִן אֲפִלּוּ שְׁנַיִם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וְגוֹ'. וּמִנַּיִן אֲפִלּוּ אֶחָד, שֶׁנֶּאֱמַר (שמות כ) בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ: |
Tiferet Yisrael - "the Shechina resides amongst them" - this is the Divine flow to enlighten their eyes in wisdom (hu hashpah Elokit l'ha-ir einehem b'chachma).
"the Al-mighty stands in the congregation (eida) of G-d" - "congregation" (eida) is not less than 10. And when they are toiling in torah, it is called a "congregation of G-d". And even though by five, three and two it is also so as he continues. But nevertheless, the more they are, the greater the hashpah (divine flow).
Rabeinu Yonah - if even one person has much reward, then it is obvious that from two to ten there is much reward. Rather [from two to ten] each one receives [additional] reward because they are many.
Sforno - earlier in mishna 2, it was referring to people speaking in their matters and there are [also] words of torah mixed in them. On that he said the Shechina is among them (beinehem). But here he speaks on those actually toiling in torah. Here it says the Shechina rests (sheruyah) there (a higher intensity than the Shechina is among them).
Our sages already said (Berachot 6a): "two people [who toil in torah] have their words inscribed in the book of remembrance, three even if they toil in judgment it is considered as if they are toiling in torah. For judgment (din) is also torah. For ten people, the Shechina comes before they arrive. For three, the Shechina comes only after they sit down.."
For one person [who toils in torah], he brought a proof on his reward. Namely, that his reward is greater than those who have torah among them (mixed in their words as in mishna 2). Thus he brought a proof that the Shechina rests with him when he toils in torah, as written: "I will come to you and bless you".
Ruach Chaim - "Every place where I have My name mentioned" - it seems he should have said: "Every place where you mention My Name (asher tazkir)". The explanation is as the midrash on the verse: "who preceded Me that I should pay him back?" (Iyov 41:3). For in truth, the Holy One, blessed be He, is the one who gives a man strength to learn and think in torah or to do some mitzvah, as written (Nishmat prayer): "the limbs you formed for us, and the spirit and soul You breathed into us and the tongue you placed in our mouths, they will praise..". It is not from our own power.
This is the meaning of "every place where I have My name mentioned". That is to say, even though I am the one who gives you strength to do valor (chayil) in torah and mitzvot. And according to justice I am not obligated to pay back any reward. But nevertheless, it is considerd before Me as if you did it with your own power and I will come to you and bless you.
Alternatively, sometimes man learns in order to obtain honor or the like. thus the cause to learn is the desire for honor. But when he learns for G-d, the cause (mazkir) to learn is G-d. This is what he said, when he learns such that I (G-d) am the cause (mazkir), then I will come to you and bless you...
Siftei Daat on Avot (R.Yerucham Levovitz) - "the Shechina rests among them" - for the essence (mahuta) of torah is clinging and connecting (medubakim u'mechubarim) of a man with the blessed Creator. For "the Holy One, blessed be He, the torah, and Yisrael are one" (Zohar), clinging and connecting until they are one. (Daat Chochma u'Mussar 1:61).
The matter is that the secret (Sod) of torah is: "I have created the Evil Inclination, and I created the torah as its antidote" (Kidushin 30b) - torah annuls the evil absolutely, that the evil has no foothold and dominion. Thus perforce, immediately the Shechina comes and rests. (Daat Torah pg.227).
See the commentary of the Yaavetz later on chapter 3 mishna 14. Here is a quote: "we find individuals inherit Olam Haba in being individuals. For the level of each individual [in Olam Haba] is according to the level of torah he learned and fulfilled. If some of our people realized this, they would stop "pleasing themselves with foreign children" (Isaiah 2:6, ie wasting their time). end quote. (Daat Chochma u'Mussar vol.3 pg.20).
"Every place where I have My Name mentioned" - the explanation is that the whole torah is Names of the Holy One, blessed be He. See the Ramban's introduction in his commentary on the torah.
Merkavat haMishna - "the Shechina resides among them" - ie they cling to G-d.. For the torah itself is the Shechina. And when they toil in it - the torah resides among them, they become one with it.. For the torah is all G-dliness.
Ohr Hachaim, Vayigash - the levels of the "light of the Shechina" are many. Our sages taught that for ten who toil in torah, the Shechina resides among them. And even for two or one person, the Shechina is found.
The midrash says (Tanchuma Tetzave): "the Shechina did not descend among the Jewish people until they built the Tabernacle (mishkan)", and this was after many preparations mentioned there. When the Shechina descended, they saw the "glory of G-d" fill the Tabernacle (Shemot 40:34). This is something not perceived when people toil in torah, not even for a thousand people.
Thus, without a doubt, there are countless level of residing of the Shechina.. The intensity of the light which resides varies according to the level of the cause of this. Go and learn about the level of the residing of the Shechina which occurred at mount Sinai. Below this, the level at the Temple of Jerusalem. Below this, the level of residing of the Shechina on a prophet, synagogue, Beit Midrash, ten people who learn torah, and below this in number.
Matanat Avot - there are many questions on this mishna.
1. What is the sage coming to teach us with this that the Shechina resides with 10, 5, 3, 2, and 1?..
2. Why did the sage toil to bring so many verses that the Shechina resides among those who learn torah? Let him say simply: "whoever learns torah, the Shechina resides with him, whether for an individual or for many."
3. We already learned earlier in mishna 3 that the Shechina resides with 2 or 1 person who learns torah.
We must say that the sage is coming to teach that there are many levels of resting of the Shechina. The Shechina of one person is not like the Shechina of two people. And likewise for two versus three and three versus five and five versus ten.
Why was it so important for the sage to teach us this? For if we did not know this, then every righteous person who wants to learn torah diligently would learn only by himself. Likewise, he would not make any efforts to teach torah to others who are on a lower level.
For he would be certain that this would cause him to lose out learning torah at a higher level.
Thus, the sage tells us: even though it appears to you that you will learn less good if you teach others, but nevertheless it is worth it for you. For you will have a much greater level of resting of the Shechina. Through this, your torah will be much better guarded and blessed than if you learned alone..
"ten who sit.. as written: 'the Al-mighty stands in the congregation of G-d'" - One who stands up is much more visible and sticks out much more than one who sits down. So too for G-d, so to speak. Wherever it is written that G-d "stands", the intent is that the resting of the Shechina is much stronger than when it says G-d "sits".. This also hints that the shefa (divine flow) comes from a much higher place... (see there for an explanation on the other verses).
"Every place where I have My Name mentioned" - G-d listens to him and learns opposite him. Thus the verse says "where I have My Name mentioned" and not "where you mention My Name". This implies that G-d also learns and repeats what this Jew learns...
This is not to denigrate those who learn alone or with a study partner. For even one who learns by himself has the enormous merit that the Holy One, blessed be He, learns opposite him. Is it light in our eyes that the Holy One, blessed be He, learns chavruta with every Jew who studies torah. And furthermore, he deserves to be blessed???
As known, even the lowest level in the spiritual is incomparably valuable. For example, if a meeting were made for all the billionaires in the world. Even if one were to say on one of them that he is the poorest of them. But nevertheless, this billionaire is considered one of the richest people in the world.
So too for the spiritual relative to the physical. But certainly the more learners, the more residing of the Shechina until the previous level is considered poor compared to it. And our sages said: "there is no comparison between a few who fulfill the Torah and many who fulfill the Torah.." (Vayikra 26:8, Rashi).
Mishnat Rebbi Aharon - the matter of "resting (hashra) of the Shechina" on one who learns torah is not a kind of reward for the mitzvah. Rather this is how the mitzvah of torah study is fulfilled. For it is impossibe to receive torah like one receives other physical matters. Even though everything is from G-d, but the process of receiving other matters is through a system of intermediaries.
On the other hand, receiving torah is not through anything else. Rather, "G-d grants wisdom, from His mouth comes wisdom and understanding" (Mishlei 2:6).
Our sages call this: "the Shechina resides opposite him" (Shechina shruya kenegdo). Thus the blessing on the torah ends off "who teaches torah to His people Israel" - in the present, not just in the past.
Due to this one who learns torah to mock (lekanter), his torah is not proper. The Creator is not pleased with him and it is better for him if he were not born. He is like a servant whose master does not want to see his face.
On this foundation, Rabbi Chaim of Volozhin built his foundation (Nefesh Hachaim shaar 4,perek 6). Namely, that torah study itself is devekut (clinging to G-d), and there is no need for one's thoughts to be occupied in devekut at that time. For the torah study itself, its essence is clinging to G-d. For He and His will are one.
Maharal Tzintz - "ten people...even for one.. - although the Shechina rests on ten, but certainly not every ten are equal. For everything is according to the preparation.
Ten people in the generation of Moshe Rabeinu are not like ten people in the generations afterwards. Everything is according to the preparation of the receivers. For the shefa (divine flow) of holiness from the side of Gid is infinite. Only that each person receives according to his preparation. Therefore, Moshe Rabeinu who was the master of the prophets would receive greater and more powerful Shefa. So too for every person - every person according to his preparation... It is like one whose eyes are weak and he cannot see in the bright light of the sun. But "G-d does not withold good from those who walk wholeheartedly" (Tehilim 84:11). The obstruction is not from G-d's side but rather from the side of the receiver.
Although there is a bestowing of shefa of the Shechina for one who toils in torah but nevertheless one person is not like two or three as Rashi brought on the verse: "five of you will drive away 100, etc." (Vayikra 26:8) - [Rashi-] "many who toil in torah is not the same as few".
But as before there is also a limitless difference from the aspect of the preparation of the person learning.
For the holiness of toil in torah of Moshe Rabeinu was not the same as that of Yehoshua and that of Yehoshua, etc. Each according to his preparation.
And (today) one's holiness and torah is certainly far without limit from that of the Rishonim.
But nevertheless, what our sages said is true. The Shechina is with those who toil in torah. But the increase or decrease of the shefa of holiness is according to the level of the person. Some are able to receive much light from the sun while others can receive only a tiny spark for they are not prepared to receive the light more than a tiny crack of a needle.