As to the statement in Etz Chaim63 (and in Shaar Hayichudim64) that through intention, a neshamah-garment is formed,

וּמַה שֶּׁכָּתוּב בְּעֵץ חַיִּים (וְשַׁעַר הַיִּחוּדִים) שֶׁעַל־יְדֵי הַכַּוָּונָה נַעֲשֶׂה לְבוּשׁ נְשָׁמָה,

and through Torah study, a ruach-of-ruach garment of Yetzirah is formed through [the study of] Mishnah, which derives from Yetzirah, and a ruach-of-neshamah [garment] of Beriah [is formed] through Gemara, which derives from Beriah:

וְעַל־יְדֵי הַתּוֹרָה לְבוּשׁ רוּחַ דְּרוּחַ עַל־יְדֵי מִשְׁנָה דִיצִירָה, וְרוּחַ דִּנְשָׁמָה דִבְרִיאָה עַל־יְדֵי הַגְּמָרָא,

It would thus seem that Torah precipitates a garment of ruach, which is a created being.

This can be understood as referring only to Torah studied by man in This World as it ascends above; it then becomes a garment of ruach since it derives from created man.

יֵשׁ לוֹמַר דְּהַיְינוּ דַוְקָא עַל־יְדֵי תּוֹרַת הָאָדָם בָּעוֹלָם הַזֶּה הָעוֹלָה לְמַעְלָה.

But the Talmud itself that was given at Sinai, i.e., the Torah as it was given from above, is at the level of neshamah, which is a degree of Divinity.

אֲבָל הַתַּלְמוּד עַצְמוֹ שֶׁנִּיתַּן בְּסִינַי הוּא בִּנְשָׁמָה,

Therefore, it (the study of the Talmud) refines ruach.

וְלָכֵן הוּא מְבָרֵר הָרוּחַ,

So, too, with Mishnah of Yetzirah: as it was given from above at Sinai, it too is of the degree of neshamah.

וְכֵן בְּמִשְׁנָה דִיצִירָה.

Even if it be suggested that even what was given from above at Sinai is at the level of ruach of Beriah-Yetzirah,

וְאַף אִם תִּמְצָא לוֹמַר, שֶׁגַּם הַנִּיתָּן מִסִּינַי הוּא בְּרוּחַ דִּבְרִיאָה־יְצִירָה,

Even so, it is not like an independent created entity but rather like an emissary, who merely expresses the power of his principal.

it is known that every angel that is an emissary from above is literally called at that time by the Name of G-d, which then dwells within him.

הֲרֵי נוֹדָע, שֶׁכָּל מַלְאָךְ שֶׁהוּא שָׁלִיחַ מִלְמַעְלָה, אֲזַי נִקְרָא בְּשֵׁם ה' מַמָּשׁ הַשּׁוֹכֵן בְּקִרְבּוֹ

However, when he is not a messenger, he has some other name according to his manner of service.

מַה־שֶּׁאֵין־כֵּן כְּשֶׁאֵינוֹ שָׁלִיחַ יֵשׁ לוֹ שֵׁם אַחֵר כְּפִי עֲבוֹדָתוֹ,

Then he proclaims, “Holy, holy, holy is G-d…,”

וַאֲזַי קוֹרֵא "קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה' כוּ'",

meaning that the Name of G-d is separate from him, for the word kadosh (“holy”) implies separateness.

כְּלוֹמַר שֶׁשֵּׁם ה' מוּבְדָּל מִמֶּנּוּ,

We thus see that it is entirely possible for a created being to be called by the name of actual Divinity.

Exactly this is the case with the investment of the Talmud in the ruach state of Beriah and the Mishnah in the ruach of Yetzirah, ruach being a created being:

וְכֵן הוּא מַמָּשׁ בִּבְחִינַת הִתְלַבְּשׁוּת הַתַּלְמוּד בִּבְחִינַת רוּחַ דִּבְרִיאָה, וְהַמִּשְׁנָה בְּרוּחַ דִיצִירָה,

they are messengers of G-d, meaning vessels of nukva (malchut) of Atzilut;

הֵם שְׁלוּחֵי ה', דְּהַיְינוּ כֵּלִים דְּנוּקְבָא דַאֲצִילוּת,

the external vessels in Talmud and the intermediate vessels in Mishnah.

הַחִיצוֹנִים בַּתַּלְמוּד, וְהָאֶמְצָעִים בַּמִּשְׁנָה,

For the Mishnah and Talmud that are within them (i.e., within the ruach of Beriah and Yetzirah) issue from yesod of abba (i.e., of chochmah), which receives influence from chochmah stimaah of arich anpin (i.e., from chochmah of keter), in which is clothed the [infinite] Ein Sof-light.

אֲשֶׁר הַמִּשְׁנָה וְהַתַּלְמוּד שֶׁבָּהֶם נִמְשָׁכִים מִ"יסוֹד אַבָּא", הַמְקַבֵּל מֵ"חָכְמָה סְתִימָאָה" דַ"אֲרִיךְ אַנְפִּין", שֶׁבּוֹ מְלוּבָּשׁ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא,

The result is that the infinite light, namely the Name of G-d, abides in the ruach of Beriah, Yetzirah, and Asiyah in Scripture, Mishnah, and Talmud.

וְנִמְצָא, שֶׁאוֹר־אֵין־סוֹף, הוּא שֵׁם ה', שׁוֹכֵן בְּרוּחַ דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, בְּמִקְרָא וּמִשְׁנָה וְתַלְמוּד,

And when a man studies [them], he draws forth the [infinite] Ein Sof-light into This World,

וּכְשֶׁהָאָדָם לוֹמֵד, מַמְשִׁיךְ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בָּעוֹלָם הַזֶּה

so that it will be incorporated and nullified in the Divine light.

לִהְיוֹת נִכְלָל וּבָטֵל בְּאוֹרוֹ יִתְבָּרֵךְ,

For this is all of man.65

"כִּי זֶה כָּל הָאָדָם".

The entire purpose of man’s creation is to make the world become nullified in G-d’s light. And this is accomplished through Torah study.

This was the spiritual service of Rabbi Shimon bar Yochai and of all the tannaim and amoraim who studied the revealed aspect of the Torah—

וְזֹאת הָיְתָה עֲבוֹדַת רַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי וְכָל הַתַּנָּאִים וְאַמוֹרָאִים בַּנִּגְלֶה,

to call forth the Divine light within this world, and to effect the purifications of kelipat nogah,

לְהַמְשִׁיךְ אוֹרוֹ יִתְבָּרֵךְ, וּלְבָרֵר בֵּירוּרֵי נוֹגַהּ

throughout the entire period of the exile, the time of dominion of the Tree of Good and Evil, for the life-force of this world derives from kelipat nogah, which is composed of both good and evil;

כָּל מֶשֶׁךְ זְמַן הַגָּלוּת דְּשָׁלְטָא אִילָנָא דְּטוֹב וָרַע,

as the verse states, “The time that [the evil] man dominates the man [of holiness].”66

כְּמוֹ שֶׁכָּתוּב: "עֵת אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם כוּ'",

For this is the ultimate purpose of the chain of descent which brings the worlds into being

כִּי זֶהוּ תַּכְלִית הַהִשְׁתַּלְשְׁלוּת

that the One Above descend and that there be a dwelling for Him among the nethermost creatures

שֶׁיֵּרֵד הָעֶלְיוֹן לְמַטָּה וְיִהְיֶה לוֹ דִּירָה בַּתַּחְתּוֹנִים,

in order to elevate them so that there be “one in one”—that the “one” of the lower level of Unity (yichuda tataah) of the Worlds of Beriah, Yetzirah, and Asiyah be similar to the “one” of the higher level of Unity (yichuda ilaah).

כְּדֵי לְהַעֲלוֹתָן "לְמֶהֱוֵי אֶחָד בְּאֶחָד".

In contrast, the spiritual service of the angels with intellectual fear and love does not call forth G-dliness [within the world] at all; rather, it is a mode of departure alone…, for they are in a state of longing and self-nullification to G-dliness.

מַה־שֶּׁאֵין־כֵּן עֲבוֹדַת הַמַּלְאָכִים, דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים, אֵינָהּ בִּבְחִינַת הַמְשָׁכָה כְּלָל וּכְלָל, רַק הִסְתַּלְּקוּת כוּ'.

The true intention of creation is that G-dliness be drawn down below, not a state of departure.

Thus, we may understand how angels are created ex nihilo through the study of the Torah, even without proper intent,

וּבָזֶה יוּבַן מַה שֶּׁנִּבְרָאִים מַלְאָכִים מֵאַיִן לְיֵשׁ עַל־יְדֵי עֵסֶק הַתּוֹרָה אֲפִילוּ שֶׁלֹּא בְכַוָּונָה,

when [such study] is only in a state of ruach, which is not Divinity at all.

שֶׁהוּא בְּחִינַת רוּחַ בִּלְבַד – שֶׁאֵינָהּ אֱלֹקוּת כְּלָל,

The intended state is neshamah, which is Divinity. However, when the kavanah is lacking, and one’s study is merely at the level of ruach, how are angels created ex nihilo when such creation derives only from Divinity?

Still, nevertheless, i.e., even though these words of Torah are studied without proper intent, the Name of G-d does dwell [within them].

אֶלָּא לְפִי שֶׁאַף־עַל־פִּי־כֵן שֵׁם ה' שׁוֹכֵן וְכוּ',

As explained earlier, even a created angel is called by the Divine Name at the time that he is carrying out his mission because at that time, G-d abides within him. So, too, since G-d abides within the words of the Torah, angels can be created ex nihilo.

This will suffice for the understanding.

וְדַי לַמֵּבִין: