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The Rav's Description of the Mesorah Experience
I have gained a lot - directly, and even more so, indirectly - from the Torah of the Rav (Rabbi Yosef Dov ha'Levi Soloveitchik). But one of the most impactful things I have heard from the Rav is his description of the experience of Mesorah (the Oral Tradition), as recorded in a shiur he gave in 1974. This description epitomizes my own experience in learning, and the experience I strive to bring about in my classroom.
The Rav makes reference to what I wrote about in my post, Neglecting the Thinkers of the Past. What I referred to as "The Great Conversation" (borrowing Adler's terminology), the Rav referred to as "The Great Dialogue" and "The Great Mesorah Community." But his description is far more poetic and impassioned than anything I could ever write.
I will now present a transcript of the Rav's remarks. For the best experience, I suggest following along in the transcript while listening to the recording of the Rav's actual shiur (class), courtesy of YU Torah.
As a matter of fact, I want to tell
you, and please don't, don’t misinterpret my words, I am not trying to brag or
to boast, very far from it, but whatever I have said now is not just an idea.
To me it's an experience. Let me say that the secret of mispar ha'doros (lit. "the number of the generations"), of
combining, uniting, merging many generations into one community, where discrepancy
of age disappears, where years play no role, centuries have no significance.
Where generations, I mean, can, so to say communicate, commune with each other,
I do experience every time I enter the classroom at the yeshiva. And I've been
a teacher for the last, how many years? (other people speaking) Oy vey,
I'm that old.
Whenever I enter the classroom
which is crowded with boys, who could be as far as age is concerned, my
grandchildren. I enter the classroom as an old man, I am old- with a wrinkled
face and eyes reflecting fatigue and the sadness of old age. You have to be old
in order to experience that sadness. It's a very strange sadness; it's the
melancholy of remembering things, things which disappear, they don't exist.
When I enter a classroom I sit down, and opposite me are rows of boys, young
boys with beaming eyes, beaming faces, clear eyes, radiating the joy of being
young.
Always when I enter, you know I
enter in a very pessimistic mood, I always enter the class in despair. And I
ask myself, I mean, every time I enter the classroom- can there be a dialogue
between an old teacher and young students? Between a rebbe in his Indian
summer and boys enjoying the spring of their lives?
I start the shiur, I don't know
what the conclusion will be. Whenever I start the shiur, the door opens,
another old man walks in and sits down. He is older than I am. All the talmidim (students) call me the Rav. He is older than the Rav. He is the great, the grandfather of
the Rav; his name is Reb Chaim Brisker. And without whom no shiur can be
delivered nowadays. Then, the door opens quietly again and another old man
comes in, he is older than Reb Chaim, he lived in the 17th century.
What’s his name? Shabsai Kohen - the famous Shach - who must be present when dinei
mamonos (monetary laws) are being discussed; when we study Bava Metziah, Bava Kamah. And
then, more visitors show up. Some lived, some of the visitors lived in the 11th
century, some in the 12th century, some in the 13th
century, some lived in antiquity - Rebbe Akiva, Rashi, Rabbeinu Tam, the Ra'avad,
the Rashba, more and more come in, come in, come in. Of course, what do I do? I introduce them to
my pupils and the dialogue commences. The Rambam says something, the Ra'avad
disagrees; and sometimes he's very nasty. Very sharp, harsh language he uses against
the Rambam. A boy jumps up to defend the Rambam against the Ra'avad, and the
boy is fresh - you know how young boys are fresh - so the language he uses is
improper, he uses improper language. So, I correct him. And another jumps up
with a new idea; the Rashba smiles gently. I try to analyze what the young boy
meant, another boy intervenes, we call upon the Rabbeinu Tam to express his
opinion, and suddenly a symposium of generations comes into existence.
Generations! Young boys - 22, 23, 24
years of age- there are boys who are just 18 years old that are in my class.
One generation. then my generation, then the generation of Reb Chaim Brisker, then
the generation of the Shach, then the generation of the Rashba, the Ramban, the
generation of the Rambam, the generation of Rashi, the generation of the Rabbeinu
Tam, and then, I mean there is no end! What about the Rav Hai Gaon? What about
Rebbe Akiva, Rebbe Elazar, Rav Yochanan ben Zakai? All generations somehow…
We all speak one language, “v'thi
kol ha'aretz safah achas u'd'varim achadim” ("and the entire leand was of one language and unified principles" - Bereishis 11:1). We all chat, we all laugh, we
all enjoy the company, and we all pursue one goal; we all are committed to a common
vision, and we all operate in the same categories. There is mesorah
collegiality, friendship, comradeship between old and young, between antiquity
middle-ages and modern times, “v'hu ha'keitz” ("and that is the end/limit").
This unity of generations, this
march of centuries, this conversation of generations, this dialogue between
antiquity and present will finally bring the redemption of the Jew.
Let me tell you that at the
conclusion of three and sometimes four hours, I mean I have here a witness, I
emerge young and elated, younger than my pupils. They are tired, exhausted,
some of them yawn. I feel happy. I have, I have defeated age; I have defeated oldness.
I emerge young, less fatigued, less exhausted than my young pupils.
We belong to the same Mesorah
community, where generations meet. Where hands, no matter how wrinkled and
parchment dry one hand is and how soft and wan the other hand is, shake, unite,
and in a community where The Great Dialogue continues. When I was looking at
the baby who was redeemed this evening, I don’t know whether he will be in my
class, whether I will live to have him. But someone will sit and teach the
baby, and the baby is already a member of the community, of The Great Mesorah Community. And I feel as if I, it is possible to establish communication with
this baby.
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