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ומה שכתוב בעץ חיים ושער היחודים שעל ידי הכוונה נעשה לבוש נשמה

 

As to the statement in Etz Chayim67 (and in Shaar HaYichudim68) that through intention a Neshamah-garment is formed,

 

ועל ידי התורה: לבוש רוח דרוח דיצירה על ידי משנה, ורוח דנשמה דבריאה על ידי הגמרא

 

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:

 

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

 

יש לומר דהיינו דוקא על ידי תורת האדם בעולם הזה, העולה למעלה

 

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.

 

אבל התלמוד עצמו, שניתן בסיני, הוא בנשמה

 

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.

 

ולכן הוא מברר הרוח

 

Therefore it (the study of the Talmud) refines Ruach.

 

וכן במשנה דיצירה

 

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

 

ואף אם תמצי לומר שגם הניתן מסיני הוא ברוח דבריאה יצירה

 

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

 

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

 

הרי נודע שכל מלאך שהוא שליח מלמעלה, אזי נקרא בשם ה׳ ממש, השוכן בקרבו

 

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.

 

מה שאין כן כשאינו שליח, יש לו שם אחר כפי עבודתו

 

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

 

ואזי קורא: קדוש קדוש קדוש ה׳ כו׳

 

Then he proclaims,69 “Holy, holy, holy is G‑d…,”

 

כלומר ששם ה׳ מובדל ממנו

 

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

 

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

 

וכן הוא ממש בבחינת התלבשות התלמוד בבחינת רוח דבריאה, והמשנה ברוח דיצירה

 

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:

 

הם שלוחי ה׳, דהיינו כלים דנוקבא דאצילות

 

they are messengers of G‑d, meaning vessels of nukva (Malchut) of Atzilut;

 

החיצונים בתלמוד, והאמצעים במשנה

 

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

 

אשר המשנה והתלמוד שבהם נמשכים מיסוד אבא, המקבל מחכמה סתימאה דאריך אנפין, שבו מלובש אור אין סוף ברוך הוא

 

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.

 

ונמצא שאור אין סוף, הוא שם ה׳, שוכן ברוח דבריאה יצירה עשיה, במקרא ומשנה ותלמוד

 

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.

 

וכשהאדם לומד, ממשיך אור אין סוף ברוך הוא בעולם הזה

 

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

 

להיות נכלל ובטל באורו יתברך

 

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

 

כי זה כל האדם

 

For this is all of man.70

 

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.

 

וזאת היתה עבודת רבי שמעון בר יוחאי וכל התנאים ואמוראים בנגלה

 

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 —

 

להמשיך אורו יתברך, ולברר בירורי נוגה

 

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

 

כל משך זמן הגלות, דשלטא אילנא דטוב ורע

 

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;

 

כמו שכתוב: עת אשר שלט האדם באדם כו׳

 

as the verse states,71 “The time that [the evil] man dominates the man [of holiness].”

 

כי זהו תכלית ההשתלשלות

 

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

 

שירד העליון למטה, ויהיה לו דירה בתחתונים

 

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

 

כדי להעלותן, למהוי אחד באחד

 

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

 

מה שאין כן עבודת המלאכים, דחילו ורחימו שכליים, אינה בבחינת המשכה כלל וכלל, רק הסתלקות כו׳

 

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.

 

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

 

ובזה יובן מה שנבראים מלאכים מאין ליש על ידי עסק התורה, אפילו שלא בכוונה

 

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

 

שהוא בחינת רוח בלבד, שאינה אלקות כלל

 

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

 

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?

 

אלא לפי שאף על פי כן, שם ה׳ שוכן וכו׳

 

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

 

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.

 

ודי למבין

 

This will suffice for the understanding.

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