English Translation
Tinyana 60
When there are wars in the world, reason dictates that there will be scarcity.
For when there are wars in the world, reason dictates that there will be scarcity, because the curse of Kayin is aroused: “When you work the ground, it will no longer yield its strength to you” (Genesis 4:12), due to the bloodshed that is in the world. For this curse was stated regarding bloodshed. For the ground is liable in this when there is bloodshed, because the rains are made through the vapors [eidim – mists] that rise from the earth, as it is written (Genesis 2:6): “And a vapor would rise from the earth and water the whole face of the ground.” For from the eidim that rise from the earth, from this the rains are made. And when there are wars and bloodshed, then from the aforementioned eidim, bloodshed is made. And this is what is written (Ezekiel 35:6): “And you have poured out the blood of the children of Yisrael by the sword at the time of their calamity [eidam].” This is the aspect of the aforementioned eidim, through which bloodshed is made. And similarly with several nations: Egypt, Ammon, and Moav, when it was prophesied about their downfall, it is said there “at the time of their calamity [eidam]” (Ezekiel 35:5 and elsewhere), the aspect of the aforementioned eidim, through which bloodshed is made, as mentioned above.
Therefore, when there are wars and bloodshed, then the ground gives its strength there [to bloodshed], because from the eidim that rise from it, bloodshed is made. And therefore, rains do not fall, because the rains are made from the eidim, and now another matter is made from the eidim, namely, bloodshed, as mentioned above. (Taanit 8b): At the time of rains, even armies cease, because when there are rains, the armies and wars cease, as mentioned above.
And to this is connected what our sages, of blessed memory, said: When Rabbi Akiva was in captivity, Rabbi Shimon ben Yochai said to him, “Rabbi, teach me Torah, and if not, I will tell Yochai my father, and he will hand you over to the government” (Pesachim 112a). And the words are exceedingly, very exceedingly astonishing, that Rabbi Shimon would say such things to his teacher, that he would hand him over to the government. And also, presumably, when Rabbi Akiva, his teacher, did not want to teach him, he certainly intended it for good. And also, was he not already captured in captivity, so what would he hand him over further? But know, that also through one who says Torah in public and students who are not worthy hear, through this, a cessation of rains also comes. For through the honor of the Torah, rains come, in the aspect of (Exodus 16:7): “And the glory of G-d appeared in the cloud.” And through the cloud, rains come. And this is the aspect of (Psalms 29:3): “The G-d of glory thunders, G-d is over many waters,” namely, the aspect of rains that come through the glory of G-d, the aspect of the glory of the Torah.
And one who teaches Torah to a student who is not worthy, our sages, of blessed memory, said (Chullin 133a), it is as if he throws a stone to Markulis. And our sages, of blessed memory, explained (Tosafot, Sanhedrin 64a, s.v. Markulis) that Markulis means: Mar Killus [master of desecration], namely, the opposite of honor. It is found that when one teaches Torah to a student who is not worthy, it is the opposite of honor. And therefore, through this, a cessation of rains comes, the opposite of the honor through which rains come. (Proverbs 26:1): “As rain in harvest, so honor is not fitting for a fool,” namely, when one teaches Torah to a student who is not worthy, which is the aspect of “giving honor to a fool” (ibid.) (as explained there in Chullin), that he gives the honor of the Torah to a fool, namely, a student who is not worthy. And through this, he spoils the rains. And this is: “As rain in harvest,” namely, the spoiling of the rains that fall out of their season, because at the time of harvest, on the contrary, rain is harmful. So, honor is not fitting for a fool, because through this itself, it is the spoiling of the rains, as mentioned above.
And this is what Rabbi Shimon ben Yochai said to Rabbi Akiva: “Teach me Torah, and if not, I will tell,” etc. For Rabbi Akiva would gather congregations and expound in public, and Rabbi Shimon thought that because of this, he was captured in captivity, because he expounded in public, and people who were not worthy heard. For through the novel insights of Torah that are revealed, through this, Divinity is drawn, so to speak, as it is written (Exodus 25:2): “And let them take for Me a contribution,” namely, when you wish to take and draw Me, it is only possible through the Torah. For through the Torah, He is drawn, so to speak. And to where is the Divinity drawn? Into the mind of the hearer. And even though this is captivity, so to speak, in the aspect of (Song of Songs 7:6): “A king bound in the channels,” channels of the mind (end of Tikkunei Zohar, Tikkun 6, 5a) (and see Tikkun 6, 21b), bound precisely. For that which His Divinity, blessed be He, is drawn, so to speak, in the channels of the mind, is the aspect of captivity, the aspect of (Psalms 68:19): “You have captured captivity.” Nevertheless, it is pleasing to Hashem, blessed be He, that He is drawn, so to speak, through the Torah, even though it is the aspect of captivity. But when one teaches Torah to a student who is not worthy and draws His Divinity, blessed be He, into his mind, this is actual captivity. And therefore, his punishment is captivity.
And therefore, Rabbi Shimon thought that because of this, Rabbi Akiva was captured in captivity, as mentioned above. For through the captivity, the words that he introduced to students who are not worthy will be rectified and purified, in the aspect of (Genesis 42:24): “And you, be bound, and your words will be tested.” And therefore, Rabbi Shimon ben Yochai said to Rabbi Akiva that he should teach him Torah, and through this, that he would now teach Rabbi Shimon ben Yochai, through this, the aforementioned flaw would be rectified, that he taught Torah to students who are not worthy. And if not, “I will tell,” etc. “I will tell” precisely, namely, that Rabbi Shimon said to Rabbi Akiva that if he does not want to teach him Torah, then “I will tell Torah,” and this is: “I will tell Yochai my father.” For all the novel insights of Torah that are revealed, through this, kindnesses [chasadim – acts of loving-kindness] are revealed, as our sages, of blessed memory, said (Ketubot 96a): Anyone who prevents his student from serving him is as if he withholds kindness from him, as it is said: “To one who withholds from his fellow kindness” (Job 6:14).
And there are kindnesses [chasadim] and strengths in everyone, kindnesses from the side of the father, etc. And Rabbi Akiva did not have kindnesses [chasadim] from the side of the father, for he was the son of converts, and he did not have the merit of the forefathers, as our sages, of blessed memory, said (Berachot 27b), that they did not want to appoint Rabbi Akiva as president because he lacked the merit of the forefathers. And Rabbi Shimon thought that Rabbi Akiva did not want to say Torah because of this, because he lacked kindnesses [chasadim] from the side of the father. But Rabbi Shimon ben Yochai certainly had kindnesses [chasadim] from the side of his father, Rabbi Yochai [who was a great one in Yisrael] (see Introduction to the Zohar, 11a, Yochai the righteous). And therefore, Rabbi Shimon said: “And if not, I will tell Yochai my father,” namely, that I will say Torah, which is the aspect of Yochai my father, the aspect of kindnesses [chasadim] from the side of the father, from which the revelation of the Torah comes. For the revelation of the Torah is the revelation of kindnesses [chasadim], as mentioned above.
And this is: “And hand you over to the government,” for Rabbi Shimon said that this, that Rabbi Akiva does not want to say Torah and reveal the kindnesses [chasadim], and through the revelation of the kindnesses through the Torah that Rabbi Akiva would now say, he would rectify the aforementioned flaw, that he taught Torah to students who are not worthy. But Rabbi Akiva does not want to reveal novel insights of Torah and reveal the kindnesses [chasadim] because he lacks kindnesses from the side of the father. And Rabbi Shimon said that this is only because of the humility of Rabbi Akiva, that because of his humility, Rabbi Akiva thinks that he cannot reveal Torah because he lacks kindnesses [chasadim] from the side of the father, and he cannot rectify the aforementioned flaw except through the captivity. For the captivity is a rectification and purification for the words, as mentioned above. But in truth, Rabbi Akiva is such a great rabbi that he has kindnesses [chasadim] from himself, and he does not need the merit of the forefathers at all. And Rabbi Akiva can reveal Torah through the kindnesses [chasadim] that he has from himself alone.
And through this, he will rectify the aforementioned flaw, as mentioned above. And therefore, Rabbi Shimon said, “I will tell,” etc., namely, that I will say Torah, for I have kindnesses [chasadim] from the side of the father. And through this, he will bring Rabbi Akiva into the aspect of greatness until Rabbi Akiva will be compelled against his will to say Torah. For in truth, Rabbi Akiva can certainly reveal Torah, even though he lacks the merit of the forefathers, for Rabbi Akiva is so great that he can reveal Torah through the kindnesses [chasadim] that he has from himself. Only that he is humble, and through Rabbi Shimon, his student, revealing Torah, that he has kindnesses [chasadim] from the side of the father, through this, he will bring Rabbi Akiva to the aspect of greatness until he will be compelled against his will to say Torah. And this is: “And if not,” namely, that Rabbi Shimon said to Rabbi Akiva, if you do not want to say Torah, and this is because of your humility, then “I will tell Yochai my father,” namely, that I will say Torah, for I have kindnesses [chasadim] from the side of the father, as mentioned above. And “hand you over to the government,” that I will bring you and hand you over against your will to the government, to the aspect of greatness, and you will be compelled against your will to reveal Torah, which is the revelation of kindnesses [chasadim], as mentioned above.
For through Rabbi Shimon ben Yochai, his student, saying Torah, through this, he will bring Rabbi Akiva to the aspect of greatness against his will, and he will be compelled to say Torah, which is the revelation of kindnesses [chasadim], which is the rectification of the aforementioned flaw [and he did not explain how through the revelation of Torah that reveals kindnesses, through this, the aforementioned flaw is rectified, nor did he explain how through the student who has the merit of the forefathers, when he reveals Torah, through this, his teacher will be compelled to come to greatness and say Torah]. And this is: “And hand you over to the government.” Handing over is an expression of against one’s will, as it is written (Numbers 31:5): “And they were handed over from the thousands of Yisrael.” Rashi explained: that they were handed over against their will. For Rabbi Shimon ben Yochai will bring Rabbi Akiva against his will to the aspect of greatness through his saying Torah, as mentioned above.