א' כסלו – קונטרס אחרון פרק ג'

Here we see that a תפלה פסולה—a disqualified prayer, meaning davening without proper intention—is actually considered superior to תורה שלא לשמה ממש—Torah study that is truly not for its own sake, but for an ulterior motive. The Torah learned for such a purpose is described as being תחת השמש—under the sun, which means it does not ascend to a spiritual realm at all. In contrast, the prayer, even if lacking proper kavana, still reaches גו רקיע—within the firmament, a higher spiritual level.

This distinction is based on the Zohar and Kabbalah, where the various spiritual realms are described as layers: the sun, the firmament, and so on. Torah studied with an ulterior motive remains below, while even a flawed prayer rises higher. The difference is that prayer, even when not ideal, is not as weighed down as Torah that is learned for the wrong reasons, which is held back by the negative intent and does not ascend at all.

However, when it comes to Torah study that is סתם—done simply, not for the sake of Heaven but also not for an ulterior motive—just out of habit or routine, and not specifically שלא לשמה—not for its own sake, but rather from a אהבה מסותרת טבעית—a hidden, natural love for G‑d, then this Torah study is not inferior to the הבל פיהן של תינוקת של בית רבן—the pure breath of schoolchildren learning Torah.

The reason is that the breath of these children is considered to ascend on high, because it is הבל שאין בו חטא—a breath that contains no sin. Similarly, Torah learned out of a simple, natural connection to G‑d, even without conscious intention, is also pure and rises upward. It is not weighed down by negative motives, and therefore is considered spiritually effective and valuable.

In fact, the Torah learned by children, or even by adults who are not learning for the sake of Heaven but also not for an ulterior motive, can ascend on high אף אם הוא שלא לשמה ממש—even if it is not truly for its own sake, but rather out of fear, such as מיראת הרצועה שביד הסופר—from fear of the strap in the teacher's hand.

Even when the motivation is not ideal—such as learning Torah to avoid punishment, rather than out of love or awe of G‑d—the learning is still not tainted by a sinful motive. Therefore, it can still ascend spiritually. The key point is that as long as the learning is not for a negative, self-serving reason, it retains its spiritual value and can rise to higher realms.

This idea is supported by what is written in the Zohar, דרנ"ה ע"ב—Daf Reish-Nun-Hei (5255) amud beis, where it says that המלאכים הם מעלים ההבל של תינוקת שב"ר עד האצי'—the angels elevate the pure breath of the schoolchildren all the way up to the world of Atzilus, the highest of the four spiritual worlds.

This shows that Torah learning that is pure, without sin or ulterior motive—even if not consciously for the sake of Heaven—has the power to ascend to the loftiest spiritual heights. The angels themselves carry this learning upward, demonstrating its unique value and spiritual potency.