English translation — מאמר גל עיני ואביטה תשל"ז

With the help of Heaven.

Shabbat Parshat Emor,

the 19th of Iyar,

the year 5737*

"Unveil my eyes and I will behold wonders from Your Torah"1,

and the Admore"r Maharash wrote in his maamar on this verse2,

that based on what is stated in the Siddur, Sha'ar HaLag BaOmer3,

that the hint in the Torah regarding Lag BaOmer is in the verse4

"Ad HaGal HaZeh" (Until this mound),

also the verse "Gal Einai" will be explained regarding Lag BaOmer.

And based on the known principle that all matters in the Torah are with utmost precision,

it must be said,

that this matter of Lag BaOmer in the verse "Gal Einai" etc. is learned from the matter of Lag BaOmer in the verse "Ad HaGal HaZeh",

it is,

that in order to come to the matter of "Gal Einai" etc., it is through "Ad HaGal HaZeh".

2)

Now, the connection of this verse to Lag BaOmer, the day of the passing of Rashbi

(simply),

is,

that the essence of Rashbi is – that through him was the revelation of the inner dimension of Torah

[and as explained in many places5,

that the revelation of the revealed Torah was through Moshe Rabbeinu and the revelation of the inner dimension of Torah was through Rashbi6],

and the primary revelation was on the day of his passing,

as it is brought in the Zohar7

that on the day of his passing he revealed to his students "sacred words" that he had not revealed during all the days of his life

(because the matters he revealed then were most sublime matters that even Rashbi was previously afraid to reveal8).

And through the writing of the sacred words

(according to his command9),

they were later revealed to all of Israel,

to the extent that they were revealed in a manner of "yitparnason"10,

in comprehension and perception.

That also the drawing down of this revelation

(the revelation to all of Israel and in a manner of "yitparnason")

was on the day of the passing of Rashbi

(through the writing of the sacred words then,

according to his command).

And to add,

based on the known principle11

that on the day of a person's passing, the inner dimension of all his service that he served throughout all the days of his life is revealed,

it is understood,

that on the day of the passing of Rashbi,

there was also revealed the inner dimension of the secrets that he revealed during all the days of his life.

And in every single year,

on the day of Lag BaOmer,

the revelation that was on Lag BaOmer the first time is reawakened12

– the revelation of the inner dimension of Torah

(the Torah of Rashbi).

And this is also understood from what is explained in many places13

that on Lag BaOmer is the giving of the Torah14

of the inner dimension of Torah,

similar to the holiday of Shavuot which is the time of the giving of the Torah in general.

From this it is understood,

that just as the giving of the Torah on Shavuot is in every single year,

so too the giving of the Torah of the inner dimension of Torah on Lag BaOmer is in every single year.

And this is that the matter of Lag BaOmer is hinted at in the verse "Gal Einai v'Avitah Nifla'ot miToratecha",

because "Nifla'ot" (wonders) in the Torah is the inner dimension of Torah15,

and the matter of "Gal" etc. "Nifla'ot" is the revelation

(Gal from the term Gilui [revelation]16)

of the wonders of the Torah

(the inner dimension of Torah)

that is drawn down in "GaL"

(on Lag BaOmer).

3)

And it is explained in the maamar,

that in the wonders of the Torah

(the inner dimension of the Torah)

there are two levels.

And the concept is,

that it is brought in the Zohar

that the Torah has a garment,

a body,

a soul, and a soul to the soul.

The revealed aspect of Torah is the garment and body of Torah

[the stories of Torah — the garment,

and the laws of Torah — the body],

and the soul of Torah is the inner dimension of Torah,

which is generally divided into two levels.

The secrets of Torah

(concealed)

— the soul,

and the secrets of secrets

(the most hidden of all hidden)

— the soul to the soul.

And the request "Unveil my eyes and I will behold wonders from Your Torah"

(wonders in the plural)

is that he should see the two levels of wonders in the Torah,

the secrets and the secrets of secrets.

And it explains,

that the soul is the level of Nefesh-Ruach-Neshamah,

and the soul to the soul is the level of Chayah-Yechidah.

And perhaps it can be said,

that the matters of the inner dimension of Torah that Rashbi revealed throughout all the days of his life

are the level of the soul of the Torah,

and the matters he revealed on the day of his passing

are the level of the soul to the soul.

And behold, in the notes of the Tzemach Tzedek on Tehillim on the verse "Unveil my eyes and I will behold wonders from Your Torah,"

he brings the aforementioned statement of the Zohar that the Torah has a garment, a body, a soul, and a soul to the soul,

and explains,

that the request "Unveil my eyes and I will behold wonders" is that he should see not only the garment alone but also the soul.

And in the continuation of the matter, he brings the interpretation of the Shelah

that "I will behold wonders" refers to the intent of the mitzvos.

And after he brings the interpretation of the Shelah, he continues to explain that "wonders" is the inner dimension of Torah,

the soul of the Torah.

And it needs to be understood,

for seemingly, he should have first concluded the explanation of the interpretation that "wonders" is the soul of the Torah, and afterwards brought another interpretation that "wonders" is the intent of the mitzvos,

and from the fact that he brings this interpretation in the middle of the explanation that "wonders" is the soul of the Torah,

it implies,

that the interpretation that "wonders" is the intent of the mitzvos is relevant to the explanation and understanding of the interpretation that "I will behold wonders" means he will see the soul of the Torah.

4)

And this will be understood by prefacing what is said, "Unveil my eyes," etc., that he asks from the Holy One, blessed be He, to open his eyes,

for seemingly,

since the reason that ordinarily one does not see the wonders of the Torah is

(not due to a deficiency of the vessels,

but rather)

because the wonders are hidden and concealed

[and it can be said,

that the concealment of the level of the soul of the Torah is because it is clothed in the body of the Torah

(the revealed aspect of Torah)

which conceals the soul,

and the concealment of the level of the soul to the soul of the Torah is

(not that it is clothed in something that conceals it,

but rather)

that in its own essence it is in concealment,

a concealment that is above revelation],

he should have asked that the Holy One, blessed be He, reveal the wonders of the Torah,

and what is the request "Unveil my eyes," that the Holy One, blessed be He, should open his eyes?

And the point of the explanation of this,

according to what is brought in the Midrash,

A parable of a king who decreed and said: The residents of Rome shall not go down to Syria, and the residents of Syria shall not go up to Rome,

so too, when the Holy One, blessed be He, created the world, He decreed and said: "The heavens are the heavens of the L-rd, and the earth He gave to the children of man,"

when He desired to give the Torah, He nullified the decree and said: The lower ones shall ascend to the upper ones, and the upper ones shall descend to the lower ones,

and I will begin,

as it is stated,

"And the L-rd descended upon Mount Sinai," and it is written,

"And to Moshe He said, 'Ascend to the L-rd.'"

And it is explained elsewhere,

that the reason it says "the lower ones shall ascend to the upper ones" before "the upper ones shall descend to the lower ones,"

even though the descent of the upper ones below occurred first,

"I will begin,"

is,

because the ultimate intent of the giving of the Torah is that the lower ones shall ascend to the upper ones

[that they should become vessels for the revelation of G-dliness,

and moreover, that even the drawing down of the revelation within them should be from their own side and through their service],

except that in order for the ascent of the lower ones above to be possible, it is through the descent of the upper ones below,

which is the beginning and the empowerment for the ascent of the lower ones above.

And similarly is it regarding the giving of the Torah of the inner dimension of Torah on Lag BaOmer,

that the intent in the nullification of the decree and the partition between the upper ones and the lower ones regarding the inner dimension of Torah is,

that the revelation of the inner dimension of Torah that is drawn down to the person should be

(also)

from the person's side.

And this is "Unveil my eyes and I will behold wonders from Your Torah,"

that the Holy One, blessed be He, should open the person's eyes and he will see the wonders of the Torah

(not only through the wonders being revealed,

but also)

from the person's own side.

And based on this, we may explain what is said in the maamar28

that the interpretation of "Uncover my eyes and I will behold wonders from Your Torah" is that the seeing of the wonders of Torah

(the soul of the Torah and the soul of the soul)

will be from Your Torah,

from the revealed Torah,

for at first glance,

the main thing is that he should see the wonders of Torah,

and what is the advantage in that he should see them through the matters that are in the revealed aspect of Torah.

And we may say the explanation of this,

that all the matters in the world and in man,

their beginning is in Torah29.

Therefore,

by means of the seeing of the wonders of Torah

(of the person)

being through these matters that are in the revealed aspect of Torah,

that is, the body and the garment of Torah itself reveal the soul and the soul of the soul of Torah,

through this it is likewise effected also in the person who engages in Torah,

that this seeing of the wonders of Torah is

(also)

from the aspect of the person's own being.

e)

Now, the two aforementioned matters in the nullification of the decree and the partition between the upper ones and the lower ones that were renewed at the Giving of the Torah are, in a more general sense, Torah and mitzvos.

For the matter of the descent of the upper ones below that was renewed at the Giving of the Torah is primarily in Torah,

and the matter of the ascent of the lower ones above that was renewed at the Giving of the Torah is primarily in mitzvos30.

And the concept is,

that from the distinctions between Torah and mitzvos is31,

that Torah is the word of G-d,

the wisdom of the Holy One, blessed be He,

except that it descended below and became clothed in human intellect in order that man could understand and comprehend it,

and the mitzvos, which are commandments to man,

the intention and purpose in them is

(not the commandment itself,

but rather)

the fulfillment of the commandment that man performs.

And this is that the matter of the descent of the upper ones below is primarily in Torah,

for Torah,

which is the wisdom of the Holy One, blessed be He,

its place is above32,

and that the Torah was given below and became clothed in human intellect and in physical matters is the matter of the descent of the upper ones to the lower ones

(not so regarding the giving of the mitzvos below is the matter of the descent of the upper ones below not so emphasized,

for on the contrary,

the matter of the mitzvos

(commandments)

is that man should fulfill them).

And the matter of the lower ones ascending to the upper ones is primarily in mitzvos.

For in Torah,

since even after it descended below it is the word of G-d,

therefore,

even in the study and engagement of Torah by man, what is primarily felt is the drawing down from above,

that the Torah, which is the wisdom of the Holy One, blessed be He, is drawn down and becomes clothed in the intellect of man,

and not the refinement and purification of man's intellect.

And the matter that the lower ones ascend to the upper ones is emphasized primarily in mitzvos,

for since the matter of the mitzvos

(commandments)

is that man should fulfill the mitzvos

(as above),

and the intention in this is in order to refine the creations33,

in order to clarify, refine, and elevate the powers and limbs of the person who performs the mitzvah, and also the things in the world with which the mitzvah is performed, and to make them into vessels for G-dliness,

the matter of mitzvos is the ascent of the lower ones above.

And according to what was explained above

(section d)

that the main intention in the nullification of the decree at the Giving of the Torah is that the lower ones ascend above,

and likewise regarding the nullification of the decree and the partition concerning the innerness of Torah

("Uncover my eyes and I will behold wonders from Your Torah")

that the main thing is the ascent from below to above,

it must be said,

that in "I will behold wonders from Your Torah" is also included the matter of mitzvos as they are from the aspect of the soul of the Torah.

And therefore the Tzemach Tzedek brings the interpretation of the Shelah that "wonders from Your Torah" are the intentions of the mitzvos.

And the concept is,

that in order for the fulfillment of mitzvos to be proper, it is through the study of Torah,

for study leads to action34.

And it may be said,

that in order for the action of the mitzvah

(the body of the mitzvah35)

to be proper, it is through the study of the revealed aspect of Torah

(the body of Torah),

and in order for the intention of the mitzvos

(the soul of the mitzvos35)

to be proper, it is through the study of the innerness of Torah

(the soul of the Torah).

6)

And behold, just as in the study of Torah

(even in the revealed aspect of Torah,

and certainly in the inner aspect of Torah)

there is a multitude of levels without end,

so too is it in the fulfillment of the mitzvos,

even in the action of the mitzvos and certainly in the intention of the mitzvos,

that there is a multitude of levels.

And based on this, one will understand what is known,

that from the action of the mitzvos, garments are made for the soul in the lower Gan Eden, and from the intention of the mitzvos, garments are made in the upper Gan Eden,

for at first glance,

behold, even in the lower Gan Eden itself,

and likewise in the upper Gan Eden itself,

there is a multitude of levels,

and how is it possible that in all the levels there would be the same garments?

And the explanation of this is,

that in the action of the mitzvos and likewise in the intention of the mitzvos there is a multitude of levels as mentioned above.

And behold, although the intention of the mitzvah is the soul of the mitzvah, which generally belongs to the soul of the Torah,

nevertheless,

many matters of the intention of the mitzvos are also in the revealed aspect of Torah.

Both regarding the general intention

of mitzvos

(that is common to all mitzvos equally)

to fulfill the will of G-d — for this intention is also according to the revealed aspect of Torah

(except that through the study of the inner aspect of Torah,

the intention and will of the person to fulfill the will of G-d is in a more elevated manner),

and also the particular intentions

that are in each specific mitzvah,

behold, the reason and intention of many mitzvos is also explained in the revealed aspect of Torah,

even according to the simple approach

[to the extent that the reason for many mitzvos is explicit in the verse],

and certainly according to the way of Remez and Drush,

except that the reason and intention of the mitzvos according to the way of Sod

(the inner aspect of Torah)

is much more elevated,

and through this, depth etc. is added also to the reason according to the revealed aspect.

And it can be said,

that just as regarding the seeing of the wonders of Torah,

the request "Open my eyes and I will behold wonders from Your Torah" is that the seeing of the wonders of Torah

(the soul and the soul of the soul)

should be from Your Torah,

from those matters that are in the revealed aspect of Torah,

from the body of Torah and also from the garment of Torah

(as above in section 4),

so too is it regarding the intention of the mitzvos,

that the wonders of the intention of the mitzvos

[the intentions of the AriZal,

and higher than that]

must be seen from within the intentions according to the simple approach,

and moreover — from within the intentions according to the simple approach that are understood by a five-year-old studying Scripture

[which are analogous to the garment of Torah,

the narratives of Torah,

which even young children learn].

7)

And to add,

regarding the intention of the mitzvos,

this matter applies

[that the most elevated matters should be known from those matters as they are simply]

even more so than regarding Torah.

For the advantage in this, that the knowledge of the wonders is from the matters that are in simplicity, is that through this the person's knowledge of the wonders will also be from his own aspect

(as above in section 4),

and since the purpose of the mitzvos is to refine the creations through them

(as above in section 5),

to effect clarification and refinement in the person who fulfills the mitzvah,

[for the primary clarification and refinement is through the intention of the mitzvos,

and the more elevated the intention is,

the more elevated the clarification and refinement is],

therefore,

regarding the matter of mitzvos it applies even more that the knowledge of the wonders of the intention of the mitzvos should be from within the intentions that are in simplicity.

And based on this, one can explain what the Tzemach Tzedek brings in the discourse "The Root of the Mitzvah of Prayer"

the phrase "I pray with the knowledge of this child."

For at first glance,

in the discourse "The Root of the Mitzvah of Prayer" he explains the matter of prayer

[in general,

and also several particular matters of prayer]

according to Kabbalah,

and even more — according to Chassidus,

and what place is there in this discourse to bring the matter of "I pray with the knowledge of this child"?

And it can be said,

that in this he hints,

that the intentions of prayer in the most elevated levels must be connected with the matter of prayer as it is according to the knowledge of a child,

both regarding the general matter of prayer — that the knowledge of the matter of prayer in the most elevated levels should also be from the matter of prayer as a child understands it,

and also regarding the explanation of the matters

(the verses,

requests, etc.)

that are said in prayer,

that the most elevated explanations must be in accordance with

[to the extent that their knowledge should be from within]

the simple meaning of the words of prayer as a child understands them.

And although this matter applies to all matters in Torah,

nevertheless,

since the matter of prayer is an elevation from below to above,

clarification and refinement of the person,

therefore in prayer this matter applies more

(in the manner explained above regarding mitzvos).

And therefore,

in the discourse "The Root of the Mitzvah of Prayer" the matter of "I pray with the knowledge of this child" is brought.

8)

And this is the connection of the two verses in which the concept of Lag BaOmer is hinted,

"Unveil my eyes and I will behold wonders from Your Torah" and "this heap is witness,"

for the heap between Lavan and Yaakov is analogous to the decree and partition between the upper and lower realms that existed before the giving of the Torah.

And it is explained in the Siddur, Shaar HaLag BaOmer,

that regarding the heap between Lavan and Yaakov,

there are two matters.

The heap between the upper Lavan

(who is above Yaakov)

and Yaakov,

and it is the partition between the worlds of Ein Sof that are above Atzilus and Atzilus.

And the heap between Yaakov and the lower Lavan,

the partition between Atzilus and BiYA.

And the hint of Lag BaOmer in this verse is,

that through Rashbi the heap and partition were clarified,

the partition between the upper Lavan and Yaakov and also the partition between Yaakov and the lower Lavan.

That is,

that even in BiYA and even in the world of Asiyah there will be a revelation of Atzilus and also a revelation of the Ein Sof that is above Atzilus.

And this concept is also the content of the second verse that hints at Lag BaOmer,

"Unveil my eyes and I will behold wonders from Your Torah,"

that even in the matters of the revealed part of Torah

(BiYA),

and also in the "garment of Torah,"

in the narratives of Torah

(Asiyah),

there will be a revelation of the wonders of Torah,

the aspect of the soul of Torah

(Atzilus)

and also the aspect of the soul of the soul

(above Atzilus).

9)

And to add,

based on the known principle that all matters in the Torah are with utmost precision,

it must be said,

that this that the verse "this heap is witness"

[which speaks about the matter of the heap and partition between Lavan and Yaakov]

hints at Lag BaOmer, whose concept is the clarification of the heap and partition,

is,

because the sign and testimony regarding "I will not pass over to you... you will not pass over to me"

was that they made a heap,

and not that they made a wall,

is to hint that the making of the partition from the outset is in a manner that there is room for "I will pass over to you and you will pass over to me."

That is,

that the intention in making the partition between the upper and lower realms from the outset is so that afterward there will be the connection of the upper and lower realms.

And this that initially there had to be a partition between the upper and lower realms,

is,

because the intention of a dwelling place in the lower realms is that the dwelling place will be in a lower realm beneath which there is no lower,

and therefore the lower realms came into being through a partition,

not only that in actuality the revelation of the upper realms does not shine in them, but that there is a partition between them which is a sign and testimony that it will be "I will not pass over to you and you will not pass over to me,"

so that through the service of Yisrael there will be the connection even of these lower realms

[regarding which there is a decree

that they should not connect with the upper realms]

with the upper realms.

And this is that the hint of Lag BaOmer is in the verse "this heap is witness,"

for this that Rashbi clarified the heap and partition is that through him the inner aspect of the tzimtzum itself was revealed,

that the intention in the tzimtzum

[which is its inner aspect]

is for the sake of revelation.

And this is that the hint of Lag BaOmer in the verse "Unveil my eyes and I will behold wonders from Your Torah" is learned from the hint of Lag BaOmer in the verse "this heap is witness,"

for the main innovation and elevation of "Unveil my eyes and I will behold wonders from Your Torah" is that the seeing of the wonders of Torah will be

(not only because the wonders will be revealed,

but rather)

through "unveil my eyes,"

that the Holy One, blessed be He, will open the eyes of the person and the person will see the wonders of Torah from the perspective of the person's own being

(as above, section 4),

and in order that the lower person will be able to see the wonders of Torah from his own perspective,

it is through the concept of Lag BaOmer hinted in "this heap is witness" – the revelation of the inner aspect of the tzimtzum,

that the tzimtzum is for the sake of revelation.

10)

And this is the explanation:

And through the study and dissemination of the inner dimension of Torah,

the Torah of Rashbi,

and particularly as it was revealed in the teachings of Chassidus,

a revelation in the manner of "yitparnason,"

understanding and comprehension,

to the point that the intellect of the person studying becomes one with the subject he studies,

[which is similar to what was explained above regarding "Gal Einai,"

that seeing the wonders of Torah is from the aspect of the person's own essence],

they merit the revelation of the inner dimension of Torah that will be in the future,

for the revelation then will be additional to that which comes from Above, but rather this will be the very substance of the world,

as the Rambam states,

"And the entire world's occupation will be solely to know G-d, etc.,"

as it is said,

"For the earth will be filled with knowledge of G-d as the waters cover the sea,"

in the true and complete redemption through our righteous Moshiach,

speedily, indeed.