The value of the hidden tzaddikim is great. They are able to receive an influx of bounty and abundant good to draw into the world. And yet, no one raises questions about them or denounces them, because they are hidden and not in the public eye.
However, even one who is in the public eye, if he has opposition, this helps. This is because opposition covers him, and consequently he is able to draw an influx of bounty to the world without their protesting against and denouncing him.
This is the meaning of: Who covers the shamayim (heavens) with clouds—ShAMaYiM alludes to the tzaddik, on account of AiSh (fire) and MaYiM (water)—i.e., love and fear. On account of this, the tzaddik is called shamayim.
This is: Who covers the shamayim with AVim (clouds), from the connotation of AVyut (denseness) and corporeality. They cover the tzaddik in denseness and KaShYut (solidity) in that maKShYn (they question) and raise opposition to him. And, as a result of the cover of this opposition and questioning:
{“The wicked man watches for the tzaddik and seeks to kill him. But God does not forsake him” (Psalms 37:32, 33) .} This is the meaning of, “The wicked man tzopheh (watches) for the tzaddik.” The wicked man who opposes the tzaddik is only TZoPheh. That is, [the wicked man makes] a TZiPuy (coating) and a cover for the tzaddik, so that he is able to draw an influx of bounty, as above.
However, “he seeks to kill him.” The wicked man seeks to uproot and kill the tzaddik, God forbid. “But God does not forsake him.” {This point has been explained somewhat differently in Lesson #88, above. Also see below, Lesson #208.}
הַמְכַסֶּה שָׁמַיִם בְּעָבִים, הַמֵּכִין לָאָרֶץ מָטָר וְכוּ' (תהילים קמ״ז:ח׳)
“Hamekhaseh Shamayim B’avim (Who covers the heavens with clouds), who prepares rain for the earth.” (Psalms 147:8)
כִּי טוֹב מְאֹד מַעֲלַת הַצַּדִּיקִים הַגְּנוּזִים, שֶׁהֵן יְכוֹלִין לְקַבֵּל שֶׁפַע וְרֹב טוֹבָה לְהַמְשִׁיךְ לְהָעוֹלָם, וְאֵינָם שׁוֹאֲלִים עֲלֵיהֶם, וְאֵינָם מְקַטְרְגִים עֲלֵיהֶם, מֵחֲמַת שֶׁהֵם גְּנוּזִים וְאֵינָם מְפֻרְסָמִים.
The value of the hidden tzaddikim is great. They are able to receive an influx of bounty and abundant good to draw into the world. And yet, no one raises questions about them or denounces them, because they are hidden and not in the public eye.
אַךְ אֲפִלּוּ מִי שֶׁהוּא מְפֻרְסָם, כְּשֶׁיֵּשׁ עָלָיו מַחֲלֹקֶת הוּא תֹּעֶלֶת לָזֶה, כִּי הַמַּחֲלֹקֶת מְכַסָּה עָלָיו, וְעַל־יְדֵי־זֶה יָכוֹל לְהַמְשִׁיךְ שֶׁפַע לְהָעוֹלָם, וְלֹא יִמְחוּ וִיקַטְרְגוּ עָלָיו.
However, even one who is in the public eye, if he has opposition, this helps. This is because opposition covers him, and consequently he is able to draw an influx of bounty to the world without their protesting against and denouncing him.
וְזֶה: הַמְכַסֶּה שָׁמַיִם בְּעָבִים. שָׁמַיִם הוּא בְּחִינַת הַצַּדִּיק, עַל־שֵׁם אֵשׁ וּמַיִם, הַיְנוּ אַהֲבָה וְיִרְאָה, וְעַל־שֵׁם זֶה נִקְרָא הַצַּדִּיק שָׁמַיִם.
This is the meaning of: Who covers the shamayim (heavens) with clouds—ShAMaYiM alludes to the tzaddik, on account of AiSh (fire) and MaYiM (water)—i.e., love and fear. On account of this, the tzaddik is called shamayim.
וְזֶה: הַמְכַסֶּה שָׁמַיִם בְּעָבִים – מִלְּשׁוֹן עָבְיּוּת וְגַשְׁמִיּוּת, שֶׁמְּכַסֶּה אֶת הַצַּדִּיק בְּעָבְיוּת וְקַשְׁיוּת, שֶׁמַּקְשִׁין וְחוֹלְקִין עָלָיו. וְעַל־יְדֵי כִּסּוּי הַמַּחֲלֹקֶת וְהַקַּשְׁיוּת הָאֵלּוּ:
This is: Who covers the shamayim with AVim (clouds), from the connotation of AVyut (denseness) and corporeality. They cover the tzaddik in denseness and KaShYut (solidity) in that maKShYn (they question) and raise opposition to him. And, as a result of the cover of this opposition and questioning:
הַמֵּכִין לָאָרֶץ מָטָר – כִּי עַל־יְדֵי־זֶה יוּכַל לְהַמְשִׁיךְ שֶׁפַע בְּלִי קִטְרוּג כַּנַּ"ל:
who prepares rain for the earth—Through this, he is able to draw an influx of bounty without being denounced, as above.
וְזֶה (תהילים ל״ז:ל״ב): צוֹפֶה רָשָׁע לַצַּדִּיק וְכוּ' – שֶׁהָרָשָׁע שֶׁחוֹלֵק עַל הַצַּדִּיק הוּא רַק צוֹפֶה, הַיְנוּ צִפּוּי וְכִסּוּי עַל הַצַּדִּיק, כְּדֵי שֶׁיּוּכַל לְהַמְשִׁיךְ שֶׁפַע כַּנַּ"ל.
{“The wicked man watches for the tzaddik and seeks to kill him. But God does not forsake him” (Psalms 37:32, 33) .} This is the meaning of, “The wicked man tzopheh (watches) for the tzaddik.” The wicked man who opposes the tzaddik is only TZoPheh. That is, [the wicked man makes] a TZiPuy (coating) and a cover for the tzaddik, so that he is able to draw an influx of bounty, as above.
אַךְ: וּמְבַקֵּשׁ לַהֲמִיתוֹ – שֶׁהָרָשָׁע מְבַקֵּשׁ לַעֲקֹר וּלְהָמִית, חַס וְשָׁלוֹם, אֶת הַצַּדִּיק, ה' לֹא יַעַזְבֶנּוּ בְּיָדוֹ: (זֶה הָעִנְיָן מְבֹאָר לְעֵיל בְּסִימָן פ"ח בְּשִׁנּוּי לָשׁוֹן קְצָת. וְעַיֵּן עוֹד מִזֶּה לְקַמָּן סִימָן ר"ח)
However, “he seeks to kill him.” The wicked man seeks to uproot and kill the tzaddik, God forbid. “But God does not forsake him.” {This point has been explained somewhat differently in Lesson #88, above. Also see below, Lesson #208.}