R. Shimon would say: Three who eat at a single table and do not say words of Torah are akin to those who eat from idolatrous offerings as it says “For all tables are full of filthy vomit and no pace is clean” (Yeshayahu 28:8). However, three who eat at a single table and say words of Torah are like those that partake from God’s table as it says: “This is the table that is before God” (Yechezkel 41: 22). (Avot 3:3)

Just as he did in explaining the previous mishna, Tiferet Yisrael minimizes the scope of application, arguing that certain factors may justify a meal without a dvar Torah. He explains that R. Shimon specifically selects a case of three eating together because a larger group coming together for a joint meal indicates people with some leisure time at their disposal. People with time should feel obligated to converse about something of a substance. However, those wolfing down a sandwich to run back to the office can justifiably skip the Torah discussion.

Tiferet Yisrael adds added resonance to R. Shimon’s message explaining that introducing Torah into the meal clarifies how human consumption is not an end in itself. He cites the famous adage: “Man eats to live but does not live to eat.” It would be interesting to research when this adage, usually associated with Moliere but already appearing in Diogenes Laertius’ Lives of the Philosophers, first made it into rabbinic literature. By studying Torah at the table, we emphasize how a good meal enables us to approach service of God with renewed vigor.

Rashi and R. Ovadia Bartenura state that we fulfill R. Shimon’s mandate by saying birkat hamazon. Thanking God for our food redeems the status of the meal so that we can not compare it to a pagan feast. Tosafot Yom Tov disagrees based on the important methodological assumption that Avot focus on acts of special piety rather than on basic obligations. Since Avot would not be addressing people who shirk the biblical commandment of birkat hamazon, R. Shimon’s directive must call for more.

What evidence does Tosafot Yom Tov have for his assumption? A Gemara in Bava Kama (30a) states that fulfillment of Avot leads to piety. Moreover the content of many of the mishnayot does not seem to revolve around concrete obligations. Yet even if so, this does not minimize the importance of our tractate. Numerous Issues of ethics and character ate not pinned down on a detailed level by halacha but this certainly does not reflect lack of significance. By their very nature, questions of character do not lend themselves to precise application on a universal plane. Indeed, the search for piety and excellence of character manifest in Avot should constantly energize us.