כ"ט חשון – קונטרס אחרון פרק ג'

To understand what is written in שער היחודים—Shaar HaYichudim, chapter 2, that through תורה שלא בכוונה—Torah study without kavana (intent), angels are created in the World of Yetzirah.

The Alter Rebbe brings from Shaar HaYichudim that when a person learns Torah but does so without kavana, meaning he is just saying the words or learning without any particular intention, the effect is that malachim—angels—are created, but only in the World of Yetzirah, not higher.

This means that even when Torah is learned without kavana, it still has an impact; it creates something spiritual, but it does not reach the highest spiritual realms. The learning is not wasted, but its effect is limited to the creation of angels in Yetzirah, rather than ascending to the level of the sefiros or to the World of Beriah.

There is a distinction here between Torah and davening: Torah learned without kavana still creates angels, while davening without kavana does not have this effect. The Torah, even when not studied with intent, is not lost; it still accomplishes something, albeit on a lower level.

There, in Shaar HaYichudim, the Alter Rebbe brings from the זוהר—Zohar, Parshas Shlach, the phrase: דלית קלא דאתאביד כו' בר קלא דאורייתא וצלותא דסליק ובקע כו'—there is no voice that is made except for the voice of Torah and prayer, which rises and breaks through…

The Zohar is teaching that the only voice that truly ascends and makes an impact in the higher worlds is the voice of Torah and tefillah (prayer). When a person learns Torah or davens, that voice rises up and pierces through the spiritual realms. However, this only happens when there is kavana—proper intent—behind the words.

If there is no kavana, the voice does not ascend in the same way. The Zohar is emphasizing that the spiritual effect of Torah and tefillah depends on the presence of kavana; otherwise, the voice remains below and does not reach the higher levels.

Now, when davening is with kavana, angels are created in the World of Beriah, just as with Torah studied with kavana. But without kavana, the prayer is pushed down completely—it does not ascend at all.

This is a key distinction: Torah without kavana still creates angels in Yetzirah, but tefillah without kavana is rejected and does not rise up at all. The words of prayer, if said without any intent, remain below and do not accomplish their spiritual purpose.

In other words, the effect of davening is much more dependent on kavana than Torah study. Without kavana, the prayer is considered like a body without a soul, and it is not accepted above—it is pushed away and stays in the lower realms.

As it is written in the זוהר—Zohar, Parshas Pekudei, 245b: גו רקיע תתאה כו' דאקרין צלותין פסילאן כו'—"within the lower firmament… these are called invalid prayers…"

The Zohar describes that prayers without kavana are called invalid prayers—צלותין פסילאן. They do not ascend above the lower firmament; they remain stuck below and do not reach the higher worlds.

This further emphasizes that tefillah without kavana is not accepted above. The words may be said, but without intent, they are not considered a true prayer and are not able to rise up spiritually.

And also, in Zohar, Parshas Vayakhel, 241b, it says: אי היא מלה כדקא יאות כו'—"if the word is as it should be…"

The Zohar here is saying that only when the words of prayer are said properly, with the right kavana, do they ascend and have their desired effect. If the words are not said as they should be—meaning, without kavana—they do not accomplish their purpose.

This again highlights the importance of kavana in tefillah. The words alone are not enough; it is the intent and focus that give the prayer its power to ascend and make an impact in the higher worlds.