Daily Tanya

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

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:

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.

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.

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

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

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

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.

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

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

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

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:

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

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

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.

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.

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

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

For this is all of man.65

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—

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

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;

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

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

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

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).

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.

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

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

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

This will suffice for the understanding.