Introduction Rabbi Halafta was a student of Rabbi Meir (who himself was a student of Rabbi Akiva). Kefar Hanania was a village on the border between the Lower and Upper Galillee.
The most important aspect of this mishnah to note is its highly-crafted structure. The mishnah begins by saying that God (the Shechinah) resides only when ten are gathered together to study Torah. If the mishnah were to have stopped here one would think that any lesser number of people studying Torah do not merit the Shechinah’s presence. However, the mishnah continues to lower the number until at the end it reaches the climax: even one who studies Torah merits the presence of the Shechinah. Since the idea of this mishnah is not difficult, and has been presented in previous mishnayoth, we will only explain now the use of the Biblical prooftexts.
Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:. The word “congregation” is understood to refer to a minimum of ten. See Sanhedrin 1:6 which makes reference to Numbers 14:27.
How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). The word “band” is understood to mean five, for a “band” is what is gathered in a person’s hand which has five fingers.
How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) The minimum number of judges for a court is three.
How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). This verse, which uses the plural, must refer to at least two people. Note that the same verse was used in a similar manner above in mishnah two of this chapter.
How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21). Although this is not apparent from the English, the Hebrew uses the second person singular form of you. Therefore it must mean that God will cause his presence to be with even a singular person who “mentions” His name by studying Torah.