Likutay Moharan - Torah-teaching 147

Likutey Moharan 147

Just as One Who Has Impudence Has No Share in the Torah

Just as one who possesses brazen impudence (azut panim) has no share in the Torah, as our Sages of blessed memory taught (Chagigah 14a): “A matter He commanded for a thousand generations” — for the Holy One, Blessed be He, originally sought to give the Torah after a thousand generations. But He saw that the world would not endure, and so He gave it after only twenty-six generations, and He stood and planted them, etc. And these [unworthy ones] are the brazen-faced of the generation.

It follows that these brazen individuals are not included in the receiving of the Torah, for they are from the 974 generations that were not worthy to receive it. Similarly, our Sages said (Nedarim 20a): “One who is brazen — it is known that the feet of his ancestors did not stand at Mount Sinai.”

Thus, it is clear: impudence has no share in the Torah. Yet likewise, one who is lowly and demeaned and does not possess any holy boldness (azut d’kedushah) also has no share in the Torah.

As our Rabbis of blessed memory said (Beitzah 25b): “Why was the Torah given to Israel? Because they are impudent.” For one must have holy impudence — as it is stated (Pirkei Avot, Chapter 5): “Be bold as a leopard.”

Through possessing holy boldness, one draws holy strength from the Blessed Creator, as it says: “Ascribe strength to God; over Israel is His pride — He gives strength and might to the people” (Psalms 68:35–36).

“Ascribe strength to God” — this reflects an awakening from below: when we manifest holy boldness to stand firm against all who rise to obstruct us from our service of God (Heaven forbid), and we overpower them with great impudence — this holy impudence gives, as it were, strength above. That is, we fulfill: “Ascribe strength to God.”

And through this, a holy boldness is awakened above, and it is poured upon us — in the manner of: “God of Israel — He gives strength and might to the people” — meaning that God endows us with holy impudence and grants us power and might to stand against the brazen forces of the Other Side and the impudent people of the generation.

For it is impossible to stand against them except through holy boldness. If one lacks this trait, then certainly those who seek to prevent him will cause him to abandon both Torah and service. A person has no share in the Torah if he lacks holy boldness, as stated above.

And one must carefully weigh his ways — how to properly conduct himself with boldness — to ensure he does not fall into impudent brazenness (God forbid), which is a very negative trait. Nonetheless, he must cultivate holy boldness.

The trait of humility, however, is an entirely separate matter. The ultimate expression of humility is when one reaches such a spiritual level that he can write of himself — as Moses our teacher, peace be upon him, did: “And the man Moses was exceedingly humble” (Numbers 12:3). This is humility in its highest form.

And similarly, among the Amoraim (Talmudic Sages), Rav Yosef said (Sotah 49b): “Do not teach humility — for I am here,” implying he was truly humble, even while acknowledging his role.