Mesorah is a very, very complicated, deep, nuanced, and difficult, among other adjectives, concept. Mesorah is not simply, chas veshalom, a fancy way of saying “tradition”, or “Divine Tradition”. Mesorah is, as a concept, an integrated and integral part of the fundemental fabric and basis of validating and assessing Halacha and Hashkafa realia. What Mesorah, or what a specific Mesorah, says and how it says it is among the most complicated subjects in Judaism. What role Mesorah plays, the scope of its role — both in general, and even more convolutedly, in specific subjects or particulates — is a multi-faceted machlokes that involves myriad very subtle and finely nuanced factors. It’s brazenly presumptuous for someone to think that they understand what Mesorah is, it’s scope, how we apply it, etc, so thoroughly that not only do they have an informed opinion about it (which they don’t), they have as good a grasp (if not better) than Gedolei Doros.
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