On Aging: With (and Without) Torah

Jun 15, 2015

Originally posted in May, 2009

Artwork: *Touch of the Eternal*, by Christopher Moeller

On Aging: With (and Without) Torah

In the 10th derashah (sermon) of Derashos ha'Ran, the Ran cites a mishnah in Kinnim 3:6:

Rebbi Shimon ben Akashya says: Elderly unlearned men, as long as they continue to age, their daas become even more agitated (mitarefes), as it is stated: "He removes the speech of the capable and takes away the reasoning of the elderly" (Iyov 12:20). But Torah-elders are not like that; rather, as long as they continue to age, their daas become even more settled (misyasheves), as it is stated: "In the aged is wisdom and in length of days, understanding" (ibid. 12:12).

There are two major questions on this mishnah:

What is meant by the opposite terms "yishuv ha'daas" and "tiruf ha'daas"? The term "daas" has many meanings - what does it mean here? What are "yishuv" (settling) and "tiruf" (agitation) in relation to daas, in this context?
What is the difference between the unlearned elders and the Torah-elders? Why does the daas of an unlearned elder become more agitated as he ages, whereas the daas of a Torah elder becomes more settled?

Here is the Ran's explanation of the mishnah:

This does not mean that as long as the Torah-elders continue to age the more their wisdom increases, for it is possible that this won't happen. Since the intellect is dependent upon the physical faculties [e.g. senses, imagination, memory - all of which function through the brain, which is a physical organ], it is possible that when these men become exceedingly old, and these faculties weaken, the intellect will also become weakened ...
Rather, when the mishnah said, "their daas become even more settled," its meaning is as follows. In their youth, the Torah-elders gave up their addictions to the pleasures of the physical world and chose the path of the Good; therefore, as they continue to age, their daas become more settled. This means that they became more reconciled with themselves and their daas became at ease with the decision of their youth. In other words, even though they decided in their youth to abandon their addictions to the pleasures of the physical world and its excesses, it is impossible that they were not occasionally drawn to them. Even though their intellect opposed this, and prevented them from being seduced by the physical pleasures, it is impossible that they did not desire them to some degree. Therefore, their daas was not completely settled [in their youth, for they were caught between two opposing forces.
But the more they continue to age, these more these desires weaken. Their imaginative faculty sees that everything it once fantasized about in the matters of the physical world was pointless, transient, and utterly finite. At that point, it is no longer necessary for their intellect to oppose the imaginative faculty and to dissent. Therefore, their daas is settled, for they clearly see that they had chosen the Good and resolved to follow it, and everything they had forfeited in the matters of the physical world was worthless, and that there is no cause for feeling anxiety over its forfeiture.
The opposite befalls the unlearned elders. In their youth they were seduced by their addictions to the pleasures of the physical world; their daas was at ease and reconciled with this, and they didn't care about their intellect's opposition. But as they continue to age, the physical world withdraws from them and they withdraw from it. They see that everything they once desired and chose in their youth was but nothingness, vanity, and "that they only inherited falsehood" (cf. Yirmiyahu 16:19). Because of this, their daas is not settled with the decision of their youth. Nevertheless, since "they did not learn righteousness" (cf. Yishaya 26:10), and they had become habituated and sunken in their bad habits, their intellect lacks the ability to turn completely away from the path which they have taken until now. Therefore, as they continue to age, they will be caught between two paths, and "the path will not be theirs" (cf. Iyov 23:10).
This is what the Rabbis of blessed memory intended by the expression "their daas is agitated (mitarefes)," as in the expression, "a ship that is mitarefes" (Taanis 19a). This expression refers to a ship in the middle of the ocean with oppressive waves thrusting the ship from one side to the other, and its sailors are unable to guide it on a single path; instead, the wind pushes, sometimes to one side and sometimes to the opposite. Likewise are those who are seduced by their addictions to the physical pleasures of this world, as they continue to age: for in their youth their daas was settled, but in their old age, their daas is agitated.

We can now answer both of our questions. According to the Ran, yishuv ha'daas means "peaceful state of mind." Daas, in this context, does not refer to the intellect - which the Ran repeatedly calls "seichel." Rather, "daas" refers to what we commonly refer to as one's "state of mind." Yishuv ha'daas is a state of mind in which one feels at ease, due to the absence of conflict between one's intellect and one's inner psychological forces. Likewise, tiruf ha'daas means "troubled state of mind." As the Ran explains, the expression "tiruf" refers to a state of being pushed and pulled between two opposing forces. Tiruf ha'daas is a conflicted state of mind in which one feels agitated, frustrated, and unsettled, due to the clash between one's intellect and one's inner psychological forces.

Thus, the meaning of the mishnah is as follows: The Torah-elders, in their youth, decided to trade the life of physical and psychological pleasure for the life of chochmah. However, the draw towards physical and psychological pleasure was still present and continued to generate conflict and anxiety, leaving them in a state of partial tiruf ha'daas. But as they become older, and their instinctual forces weaken, their intellect - which they had nourished since youth - sees that they chose correctly, and that everything they gave up was nothingness and vanity. Thus, in their old age, they will no longer be in a state of conflict. They will have achieved yishuv ha'daas; their minds will be at ease. Thus, they will now be free to invest all of their energy into the inherently pleasurable pursuit of chochmah, and their wisdom and understanding will increase.

The unlearned elders, on the other hand, chose to embrace their addictions of the life of pleasure in their youth. The Ran states that they were able to achieve a great measure of yishuv ha'daas in their youth by ignoring the dissenting voice of their intellect, but this yishuv ha'daas was destined to be short-lived. As they age, they too realize that the life of pleasure was vain and futile, and that they should have spent their life in pursuit of something lasting and permanent - but by the time they reach old age, it is too late for them. They will spend their final years in a state of tiruf ha'daas, torn between their insatiable longing for the now unattainable pleasures of their youth, and the opposite longing for something real and lasting (i.e. chochmah), which they are also unable to attain.

The Rabbi Schneeweiss Substack

Discussion about this post