רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת, שֶׁאִלְמָלֵא מוֹרָאָהּ, אִישׁ אֶת רֵעֵהוּ חַיִּים בְּלָעוֹ רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן אוֹמֵר: שְׁנַיִם שֶׁיּוֹשְׁבִין וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה, הֲרֵי זֶה מוֹשַׁב לֵצִים, שֶׁנֶּאֱמַר (תהלים א) וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב.
אֲבָל שְׁנַיִם שֶׁיּוֹשְׁבִין וְיֵשׁ בֵּינֵיהֶם דִּבְרֵי תוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי ה' וּלְחֹשְׁבֵי שְׁמוֹ… (אבות ג:ב)
The second Mishnah in the third chapter of Pirkei Avot presents two statements attributed to different sages named Rebbi Chanina. This juxtaposition prompts us to consider whether a deeper connection exists beyond the shared name of the rabbis.
The Interpersonal
A closer examination of the two statements reveals that both include the phrase “ish et rei’eihu" (man with his fellow), indicating that each addresses aspects of interpersonal relationships.
Although we are meant to support and enrich one another, inherent selfishness and competitiveness can generate tension and even harm relationships. Our Mishnah offers guidance for avoiding negative interactions and fostering positive ones.
The Mishnah opens with Rebbi Chanina S’gan HaKohanim’s (RCS"H) exhortation to pray for the welfare of the government. Without governmental authority, society risks descending into anarchy, where individuals may “swallow each other alive." Thus, it is essential to pray for a strong government capable of preventing abuse among people.
The Mishnah then quotes Rebbi Chanina ben Teradyon (RCB"T), who explains how to forge ideal interpersonal relationships, which are characterized by the presence of Hashem’s Shechinah. He explains that when we incorporate Torah into our interactions, Hashem not only joins us but also records our words in a special book.
Although the idea of Hashem’s Shechinah residing among people learning together appears later in this perek, our Mishnah also mentions it to highlight the impact of Torah learning on our relationships. RCB"T’s use of the term “yesh beineihem divrei Torah" to describe the context of the two people’s Torah learning emphasizes this point. He depicts not merely two people learning, but specifically the Torah’s presence “between them." Hashem is not just present, but also records their Torah because Torah is what the two share. It is their bond - what “fills the space between them."
Meeting Without Torah
RCB"T also addresses the converse: the problematic nature of gatherings that lack Torah content. Sharing Torah in meetings is not merely ideal but essential. In its absence, such gatherings are classified as “moshavei leitzim" (meetings of scoffers). This raises the question: why is a meeting without Torah content considered so problematic?
Some Meforshim explain that meetings lacking Torah content tend to drift toward problematic or trivial topics. The Rambam describes this progression: “Conversations may initially concern neutral [meaningless] matters, but the topic often moves to negativity about other people and eventually towards even Hashem Himself." Just as physical nature abhors a vacuum, so too does spiritual nature. If time is not filled with wisdom (chochmah), it will inevitably be filled by negative influences.
What We Desire
We can take the Mishnah’s message a step further. A meeting lacking Torah content is problematic not only because of its eventual negative consequences, but in and of itself. This is evident in the prooftext quoted by the Mishnah: “...u’v’moshav leitzim lo yashav - he did not sit with scoffers." How does this pasuk, which merely encourages avoiding a moshav leitzim, demonstrate that a meeting without Torah is considered one?
Many Meforshim explain that the proof lies in the continuation of the verse: “ki im b’Torat Hashem cheftzo - rather, he desires Hashem’s Torah." Together, both parts of the pasuk convey a significant message: We should be the kind of people who avoid meaningless gatherings because our desire for Torah study is so strong that wasting time that could be devoted to learning becomes intolerable. Furthermore, our passion for Torah learning should naturally lead us to share Torah with anyone we meet.
The Chassid Yavetz and the Sefat Emet compare a person passionate about Torah learning to someone given the opportunity to keep whatever gold coins they manage to count out over a limited period. A person who squanders this opportunity by wasting time clearly does not appreciate the value of gold. Similarly, a person who truly values Torah will take full advantage of every opportunity to study and discuss Torah with others.
May this Mishnah inspire us to infuse all our relationships and gatherings with Torah study.
Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA.
His new book, Essentials of Judaism, is available at rabbireuventaragin.com.