However as long as one has not reread their Torah study Lishma / altruistically then the learning does not elevate even into the 10 Sefiros which shine in the world of Yetzirah and Asiyah.
For the Sefiros are the level of Godliness and in them comes (one’s Torah and Mitzvos) in the infinite light of God and without any love or fear (of God) then they cannot elevate and go into God as it says in the Tikkunim.
It is only that his learning goes up to the rooms and the Chambers in the outer side of the world of Yetzirah in which the Angels dwell, as Rabbi Chayim Vital writes in the Gateway To Prophecy Chapter 2 that the Torah which is not studied with intention creates angels in the world of Yetzirah and Mitzvahs without intention create angels in the world of Asiya.
Now each Angel is a composite of both a body and spirit.
But Torah which was studied with a negative intent, for example to be a Torah scholar – in other words ego based etc. does not elevate at all to a higher level, even to the location of the Holy Angels – but remains in this physical world which is the location of the Kelipah.
Note Zohar, Part III, pp. 31b and 121b, where it is similarly written,
כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר חֵלֶק ג’ דַּף ל”א ﬠַמּוּד ב’ וְדַף קכ”א ﬠַמּוּד ב’, ﬠַיֵּין שָׁם:
“That [spoken] word ascends [on high] and pierce the heavens…and evoke what it evokes:
הַהִיא מִלָּה סָלְקָא וּבָקְﬠָא רְקִיﬠִין כוּ’ וְאִתְּﬠַר מַה דְאִתְּﬠַר
if [the word is] good—a word of Torah or the like—[it evokes] good….” Note there,
אִי טַב טַב כוּ’, ﬠַיֵּין שָׁם;
and also on p. 105a: “From a word of Torah a voice is formed which rises…,”
וְדַף ק”ה ﬠַמּוּד א’: מִלָּה דְאוֹרַיְיתָא אִתְﬠָבִיד מִינֵּיהּ קָלָא וְסָלִיק כוּ’;
and on p. 168b: “The voices of Torah and prayer [ascend on high and] pierce the heavens….”
וְדַף קס”ח ﬠַמּוּד ב’: קָלִין דְּאוֹרַיְיתָא וּצְלוֹתָא בָּקְﬠִין רְקִיﬠִין כוּ’:
All three passages from the Zohar indicate that words of Torah ascend on high, entering the heavens.
This is what the Zohar writes that anything done for selfish or self-centered reasons including study of Torah does not ascend to God.
Now though God fills all universes equally, nonetheless not all universes are equally as great.
There is a two-fold difference:
A. The higher universes receive an infinitely greater radiance of Divine radiation.
B. And they are able to receive this radiation with less concealment of its intensity.
Conversely our world is the lowest for two reasons:
The first is that the light contained within it is so condensed that it allows a physical world, a corporeal existence.
Additionally this light is very concealed.
To the extent that it comes and it gives life force to Kelipas Nogah and the animal soul in man.
The exception to this rule is when man speaks Torah, for then the light of God shines.
However there is still a concealment – for one’s speech is physical.
The words of Teffila / Prayer are elevated to the world of Beriah and Yetzirah depending on the love and Awe which motivated the words as mentioned before.
Now the Torah and Mitzvos that ascend to the world of Beriah and Yetzirah shine with a very intensely great light, infinitely greater than what shines on earth when they are done with proper intent.
Furthermore the Torah and Mitzvahs creates a Divine Union with Chessed sweetening Gevura above.
However the main Divine Union occurs in Atzilus where God and His emotions are one.
And there the essence of God’s desire exist.
Only a ray comes down into the worlds of Beriah Yetzirah and Asiyah.
And though of-course the soul of a person who studies Torah and does Mitzvos is not in Atzilus, nonetheless the desire of God is the Mitzvah or the Torah law which he is studying, and therefore it’s Godliness.
And through the revelation of His desire the Holy Emotions / Sefiros were created – hence through fulfilling His will the Gevurah is sweetened in Chessed.
Now we can understand why love / fear of God are called wings…- as it states “with their wings they fly” – (as Rabbi Chayim Vital writes in Shaar Hayechudim chapter 11) that the wings of a bird are the (comparison to the) arms of man – and in Tikkunim it explains that whoever studies Torah and does Mitzvos with love and awe of God is called “God’s children” – but if God forbid not then they are called “chicks” (whom cannot fly) for just as the wings of a bird are not the main part and her life force in them is not dependent at all – as it states that if the wings were removed it is still Kosher. The main thing is it’s head and body and the wings but serve the head and body to fly, simalerly the Torah and Mitzvos are the main union above through the happiness of God that is revealed when they are done.
And when we have concentration during prayers / Mitzvos these elevate them to the location where God’s will / happiness is, namely Yetzirah and Beriah.
Note – They may even elevate to the world of Asiyah where practical Mitzvahs are (namely Mitzvos of practice.) As well as the revelation of the light of Chumash (study.)
However Mishna is revealed in Yetzirah, and Talmud in Beriah, meaning when one studies Chumash the Divine unions (Sefiros…) And Divine radiance shines from Atzilus until Asiyah, and in Mishna until Yetzirah, and in Talmud until Beriah, and in Kabbalah it remains in Atzilus.
Now though love and fear of God are also of the 613 Mitzvos nonetheless they are stilled called but “wings” – for the point of loving God, is serving Him lovingly.
Now just love without serving is called taking pleasure in God similar to what will occur when Moshiach comes and this is a reward – now “today is the time to do the Mitzvos, whereas when Moshiach comes we receive the reward” – however one who has not achieved this level to taste the pleasure of the future but his soul still thirsts for God and is desirous of God the entire day but doesn’t quench his thirst with the refreshing waters of Torah?!!! This is like someone who is standing in a river of water and is screaming for water to drink???! as the prophet says “all who are thirsty head to the water – on face value, this makes no sense – for whoever is thirsty and wishes to drink it is obvious that he should? so why should the prophet have to complain…as we wrote about in greater length elsewhere. (In other words studying Torah connects the soul – it’s life giving water – to God.)