## Likutei Moharan Torah 114

###### Likutei Moharan 114:1:1
[Likutei Moharan 114:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/114:1:1)

הַמְכַסֶּה שָׁמַיִם בְּעָבִים, הַמֵּכִין לָאָרֶץ מָטָר וְכוּ' (תהילים קמ״ז:ח׳)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*Hamekhaseh Shamayim B’avim* (Who covers the heavens with clouds), who prepares rain for the earth.” (Psalms 147:8)


###### Likutei Moharan 114:1:2
[Likutei Moharan 114:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/114:1:2)

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.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
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.


###### Likutei Moharan 114:1:3
[Likutei Moharan 114:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/114:1:3)

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.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
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.


###### Likutei Moharan 114:1:4
[Likutei Moharan 114:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/114:1:4)

וְזֶה: הַמְכַסֶּה שָׁמַיִם בְּעָבִים. שָׁמַיִם הוּא בְּחִינַת הַצַּדִּיק, עַל־שֵׁם אֵשׁ וּמַיִם, הַיְנוּ אַהֲבָה וְיִרְאָה, וְעַל־שֵׁם זֶה נִקְרָא הַצַּדִּיק שָׁמַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
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*.


###### Likutei Moharan 114:1:5
[Likutei Moharan 114:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/114:1:5)

וְזֶה: הַמְכַסֶּה שָׁמַיִם בְּעָבִים – מִלְּשׁוֹן עָבְיּוּת וְגַשְׁמִיּוּת, שֶׁמְּכַסֶּה אֶת הַצַּדִּיק בְּעָבְיוּת וְקַשְׁיוּת, שֶׁמַּקְשִׁין וְחוֹלְקִין עָלָיו. וְעַל־יְדֵי כִּסּוּי הַמַּחֲלֹקֶת וְהַקַּשְׁיוּת הָאֵלּוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
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:


###### Likutei Moharan 114:1:6
[Likutei Moharan 114:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/114:1:6)

הַמֵּכִין לָאָרֶץ מָטָר – כִּי עַל־יְדֵי־זֶה יוּכַל לְהַמְשִׁיךְ שֶׁפַע בְּלִי קִטְרוּג כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**who prepares rain for the earth—**Through this, he is able to draw an influx of bounty without being denounced, as above.


###### Likutei Moharan 114:1:7
[Likutei Moharan 114:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/114:1:7)

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.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“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.


###### Likutei Moharan 114:1:8
[Likutei Moharan 114:1:8](https://torahapp.org/share/book/Likutei%20Moharan/r/114:1:8)

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)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
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.}