When there are wars in the world, reason dictates that there will be higher prices. This is because the curse of Kayin—“When you work the land, it will no longer yield its strength to you” (Genesis 4:12)—is precipitated by the bloodshed in the world. This curse was issued on account of bloodshed, for the earth must [respond] this way when blood is spilled. For rain is produced by the vapors that rise up from the earth, as it is written, “An eid (mist) rose up from the earth and watered the whole surface of the earth” (ibid. 2:6). From the vapors which rise up from the earth, rain is created.

But when there are wars and bloodshed, the aforementioned vapors become spilled blood. This is as it is written, “and you caused [the blood of] the Children of Israel to stream forth by the sword at the time of EiDaM (their calamity)” (Ezekiel 35:5)—i.e., the aforementioned EiDiM (mists), through which there is bloodshed. The same is true of a number of nations: Egypt, Ammon and Moab. When [the seer] prophesied their downfall, it is stated there: “at the time of eidam”—the aforementioned concept of eidim, which brings to bloodshed.

Therefore, whenever there are wars and bloodshed, the land gives its strength to there. The vapors which rise up from her become bloodshed, and so rain does not fall. This is because the rains are made from the vapors, but now the vapors have become something else—namely, bloodshed. This is as our Sages, of blessed memory, taught: In a time of rain, even armies cease [marching] (Taanit 8b). Thus, when it rains, the armies and wars are halted.

2. Related to this is what our Sages, of blessed memory, taught. When Rabbi Akiva was imprisoned, Rabbi Shimon ben Yochai said to him: “My master, teach me Torah. If not, I will speak to [my] father Yochai to hand you over to the government” (Pesachim 112a). These words are extremely baffling, that Rabbi Shimon would say such things to his teacher; that he would hand him over to the government. Also, it is most likely that when his teacher, Rabbi Akiva, refused to teach him, his intentions were certainly positive. Besides, he was already imprisoned! What further could he hand him over?

3. But know! rainfall is also held back when someone who teaches Torah publicly is heard by unworthy students. This is because rain comes about through honoring the Torah, as in “God’s glory appeared in the cloud” (Exodus 16:10), and the cloud brings rain. This is the concept of “the God of Glory thunders; God is upon vast waters” (Psalms 29:3)—i.e., the rains, which come on account of God’s glory, the glory of the Torah.

But whoever teaches Torah to an unworthy student, our Sages, of blessed memory, said: He is like one who throws a stone to Markulis (Chullin 133a). And our Sages expounded that MaRKuLiS means MaR KiLuS—i.e., the reverse of glory. It follows, that when he teaches Torah to an unworthy student, it is the opposite of glory, and therefore brings to drought, the reverse of glory, which brings the rains.

This is the concept of “like rain at harvestime, so honor is unfitting a fool” (Proverbs 26:1). In other words, when he teaches Torah to an unworthy student—which corresponds to “gives honor to a fool” (ibid. :8)—it is giving the Torah’s glory to a fool/an unworthy student. As a result, he corrupts the rains. This is: “like rain at harvestime”—i.e., the corruption of the rains, which fall untimely. For, on the contrary, rain in the harvest season is harmful. “So honor is unfitting a fool”—for this itself causes a corruption of the rains.

4. This is what Rabbi Shimon ben Yochai said to Rabbi Akiva: “Teach me Torah. If not, I will speak….” Rabbi Akiva was wont to assemble groups of people and lecture in public. Rabbi Shimon reasoned that the cause of [Rabbi Akiva’s] being jailed was that he lectured publicly and was heard by unworthy people.

This is because revealing original Torah insights draws down Godliness, as it were. As it is written (Exodus 25:2), “and let them take for Me a donation”—that is, when you want to take and draw Me down, it is possible only through the Torah. Through the Torah we draw Him down, as it were. And to where is Godliness drawn? Into the mind of the listener, even though this is captivity, so to speak, as in “a king is bound in the ReHaTim (tresses)” (Song of Songs 7:6)—in the RaHaTei (rafters) of the mind (Tikkuney Zohar #6, p.21b). Specifically “bound”; that His Godliness is drawn down, so to speak, into the compartments of the mind is the concept of captivity, corresponding to “you took a captive” (Psalms 68:19). Nonetheless, it pleases God that He is drawn down, so to speak, through the Torah, even though it is akin to captivity.

But when one teaches Torah to an unworthy student, and draws down His Godliness into his mind, that is actual captivity. His punishment is therefore captivity. And so Rabbi Shimon ben Yochai reasoned that this was why Rabbi Akiva was caught in captivity, as mentioned above. Imprisonment rectifies, and so the words he instilled in unworthy students are refined, as in “you will be imprisoned, so that your words may be tested” (Genesis 42:16). Rabbi Shimon ben Yochai therefore urged Rabbi Akiva to teach him Torah. By now teaching Torah to Rabbi Shimon ben Yochai, the aforementioned blemish of teaching Torah to unworthy students would be rectified.

5. “If not, I will speak…”—specifically, “I will speak.” In other words, Rabbi Shimon said to Rabbi Akiva that if he did not want to teach him Torah, then “I will speak”—[say] Torah.

Thus, this is “I will speak to father Yochai.” Through all the original Torah insights that people reveal they uncover ChaSaDim (benevolences), as our Sages, of blessed memory, taught (Ketuvot 96a) : Whoever prevents his student from serving him, it is as if he denied him CheSeD (kindness), as it is stated (Job 6:14), “to one who withholds kindness from his friend.”

Now, in each person there are chasadim and gevurot. The chasadim are from the side of the father…. But Rabbi Akiva did not have chasadim from his father’s side because he was a convert and so lacked ancestral merit. As our Sages, of blessed memory, taught: They did not want to appoint Rabbi Akiva as president because he lacked ancestral merit (Berakhot 27b). Thus, Rabbi Shimon reasoned that Rabbi Akiva did not want to teach Torah due to his lack of chasadim from his father’s side. Rabbi Shimon ben Yochai, on the other hand, certainly did have ancestral merit from the side of his father, Rabbi Yochai {who was a prominent Jew}. Therefore, Rabbi Shimon said: “If not, I will speak to father Yochai”—i.e., I will speak that Torah which is the concept of “father Yochai,” the chasadim from the father’s side. It is from there that the Torah is revealed, for the revelation of the Torah is the uncovering of the chasadim, as mentioned above.

And this is [the meaning of] “to hand you over to the government.” Rabbi Shimon said that Rabbi Akiva’s reason for not wanting to teach Torah and reveal the chasadim—and through the revelation of the chasadim brought about by the Torah that Rabbi Akiva would now teach he would rectify the aforementioned blemish of teaching Torah to unworthy students, but Rabbi Akiva did not want to reveal original Torah insights and so uncover the chasadim because he had no fatherly chasadim—Rabbi Shimon said that this was due only to Rabbi Akiva’s humility. On account of his humility, Rabbi Akiva’s humility led him to believe that he could not reveal Torah because he lacked chasadim from the father’s side and so was incapable of rectifying the aforementioned blemish except through imprisonment, since captivity is the rectification and refinement of the words, as mentioned above.

But, in reality, Rabbi Akiva was such a great teacher that he possessed chasadim in his own right and needed no ancestral merit whatsoever. Rabbi Akiva was capable of revealing Torah just through chasadim he had in his own right, and via this rectify the aforementioned blemish.

Therefore, Rabbi Shimon said: “I will speak….” That is, I will speak Torah, for I have chasadim from the father’s side. Through this, he would bring Rabbi Akiva into a state of expanded consciousness, so that he would be compelled to teach Torah. In truth, Rabbi Akiva certainly could have revealed Torah even without ancestral merit, because Rabbi Akiva was so great that he could have revealed Torah through chasadim he had in his own right, were he not humble. But by Rabbi Shimon, his student, who possessed chasadim from the father’s side, revealing Torah, Rabbi Akiva would be brought into a state of expanded consciousness, forcing him, against his will, to teach Torah.

This is “If not.” Rabbi Shimon said to Rabbi Akiva: If you refuse to teach Torah on account of your humility, then “I will speak to father Yochai”—i.e., I will speak Torah, because I do possess chasadim from the father’s side. “To hand you over to malkhut (the government)”—I will bring you and hand you over, against your will, to malkhut, to the state of expanded consciousness, so that you will be compelled to reveal Torah, which is the uncovering of the chasadim, as mentioned above. By Rabbi Shimon ben Yochai, his student, teaching Torah, Rabbi Akiva would be brought, against his will, to a state of expanded consciousness. He would then be forced to teach Torah, which is the uncovering of the chasadim , which in turn is the rectification of the aforementioned blemish.

{Rebbe Nachman did not explain how, through the revelation of Torah which uncovers the chasadim, the aforementioned blemish is rectified. He also did not explain how, when a student with ancestral merit reveals Torah, his teacher will thereby be compelled to enter into expanded consciousness and teach Torah.}

Thus, this is “to hand you over to malkhut.” “Handing over” implies against his will, as it is written (Numbers 31:5), “So they were handed over from the thousands of the Children of Israel.” Rashi explains: they were handed over against their will. By teaching Torah, Rabbi Shimon ben Yochai would bring Rabbi Akiva, against his will, to a state of expanded consciousness, as mentioned above.