On the basis of the above concepts, it is possible to understand the connection between the two verses which allude to Lag BaOmer:וְזֶהוּ הַקֶּשֶׁר דִּשְׁנֵי הַפְּסוּקִים שֶׁבָּהֶם מְרֻמָּז הָעִנְיָן דְּלַ"ג בָּעוֹמֶר,
“Open my eyes and I will gaze at wonders from Your Torah”גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ,
and “This mound is witness...” which relates how Lavan and Yaakov set up a mound as a divider between them.וְ'עֵד הַגַּל הַזֶּה',
The mound that separated between Lavan and Yaakov isכִּי הַגַּל שֶׁבֵּין לָבָן לְיַעֲקֹב הוּא
similar to the decree and the barrier that separated between those on high and those below that existed before the Giving of the Torah.דּוּגְמַת הַגְּזֵרָה וְהַמְּחִיצָה בֵּין הָעֶלְיוֹנִים לְהַתַּחְתּוֹנִים שֶׁהָיְתָה קוֹדֶם מַתַּן-תּוֹרָה.
In the Siddur im Dach, Shaar HaLag BaOmer,1 it is explainedוּמְבוֹאָר בַּ'סִידוּר' שַׁעַר הַלַּ"ג בָּעוֹמֶר,
that there were two dimensions to the mound that separated between Lavan and Yaakov.דִּבְהַגַּל שֶׁבֵּין לָבָן לְיַעֲקֹב, שְׁנֵי עִנְיָנִים.
The exposition to follow reflects the approach encapsulated in an adage coined by the sages of the Kabbalah:2 “The Torah speaks in the sublime realms and alludes to this lowly [earthly] plane,” i.e., primarily, Torah is mystic truth that reveals a higher spiritual reality. That spiritual reality is subsequently reflected in the events and laws recorded in the Torah as it exists on this earthly plane. Certainly, all the people whom the Torah mentions are real historical figures and the events described actually transpired.3 Nevertheless, their lives and the stories about them are representative of and mirror the activity and interaction of correspondent forces in the spiritual realms above. Indeed, the activity in the spiritual realms is of primary importance.
These concepts are reflected in the relationship between Yaakov and Lavan. Lavan is understood in Chassidus4 as a two-dimensional figure. His source is a sublime level of G‑dliness, loven haElyon, “the sublime whiteness,” a degree of spirituality that is utterly undefined and unlimited. Yaakov, by contrast, represents a lower realm, the realm of Tikkun, which finds its consummate expression in the world of Atzilus, a realm where the lights are limited to the extent that they can be enclothed in keilim, “vessels.” Thus, there is a
a mound, a separation, between the sublime dimension of Lavan (which is above Yaakov, for Yaakov represents G‑dliness as it has already adapted itself to the limitations of the Spiritual Cosmos) and Yaakov.הַגַּל שֶׁבֵּין לָבָן הָעֶלְיוֹן (שֶׁלְּמַעְלָה מִיַּעֲקֹב) לְיַעֲקֹב,
This separation constitutes the parsa (“the curtain”) between the infinite realms that transcend Atzilus and Atzilus.וְהוּא הַפַּרְסָא שֶׁבֵּין עוֹלָמוֹת הָאֵין-סוֹף שֶׁלְּמַעְלָה מֵאֲצִילוּת וַאֲצִילוּת.
In the transcendent realms above Atzilus, G‑dly light is revealed in an undefined and infinite manner. In Atzilus, by contrast, each of the sefiros radiates G‑dly light within the context of a defined identity. Chochmah (“wisdom”) is thus distinct from Binah (“understanding”); Chessed (“kindness”) is distinct from Gevurah (“might”), etc. The transition G‑d’s light undergoes so that it can be enclothed in a defined realm of this nature is great. The sages of the Kabbalah used the metaphor of a curtain to describe the spiritual forces that bring about the transition within His light, because when light passes through a curtain that is only partially translucent, the light that emerges is of a different nature than the light that shined originally.
The second dimension of the mound between Yaakov and Lavan reflects a division between Yaakov and Lavan below. In this physical realm, Lavan was a wicked man, divorced from his spiritual source.וְהַגַּל שֶׁבֵּין יַעֲקֹב וְלָבָן הַתַּחְתּוֹן,
This division between Yaakov and the lower level of Lavan is a reflection of the parsa between Atzilus and the worlds of Beriah, Yetzirah, and Asiyah.5הַפַּרְסָא שֶׁבֵּין אֲצִילוּת לִבְרִיאָה-יְצִירָה-עֲשִׂיָּה.
The transition undergone by G‑d’s light as it descends from Atzilus to Beriah, Yetzirah, and Asiyah is also of a fundamental nature. The sefiros of Atzilus are subsumed within G‑d’s light to the extent that they are totally identified with G‑dliness and do not see themselves as independent entities. In contrast, the created beings of Beriah, Yetzirah, and Asiyah are considered as yesh me’ayin, new entities coming into being from nothingness, each one with an individual identity other than G‑dliness. To highlight the difference: The Chessed of Atzilus is the radiation of G‑d’s love and kindness. In contrast, the Chessed of Beriah is reflected in the angels’ love for G‑d.
The transition between Atzilus and Beriah, Yetzirah, and Asiyah is of such a radical nature that, here too, the sages of the Kabbalah use the metaphor of a curtain to describe the spiritual forces that bring about this transition, because in this instance, as well, the light that emerges after passing through this “curtain” is of an entirely different nature than the light that shined originally.
Thus, the mound which Yaakov and Lavan erected represents two points of transition: the transition between the infinite light that transcends Atzilus and the limited realm of Atzilus, and the transition between the G‑dliness that characterizes Atzilus and the realms below it that are characterized by yeshus, an awareness of individual identity.
The allusion to Lag BaOmer in this verse is thatוְהָרֶמֶז דְּלַ"ג בָּעוֹמֶר בְּפָסוּק זֶה הוּא,
through Rabbi Shimon bar Yochai’s teachings, this mound and divider was refined.6 This change affected bothשֶׁעַל-יְדֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי נִתְבָּרֵר הַגַּל וְהַמְּחִיצָה,
the divider between the sublime Lavan – the transcendent revelations of G‑dliness above Atzilus – and Yaakov – Atzilus,הַמְּחִיצָה שֶׁבֵּין לָבָן הָעֶלְיוֹן לְיַעֲקֹב,
and also the divider between Yaakov and Lavan on the lower plane.וְגַם הַמְּחִיצָה שֶׁבֵּין יַעֲקֹב לְלָבָן הַתַּחְתּוֹן.
This enabled even in the worlds of Beriah, Yetzirah, and Asiyah, including even the world of Asiyah,5הַיְנוּ, שֶׁגַּם בִּבְרִיאָה-יְצִירָה-עֲשִׂיָּה, וְעַד בְּעוֹלַם הָעֲשִׂיָּה
the world of Atzilus to be revealed, i.e., Yaakov will be able to communicate with the lower Lavan, Beriah, Yetzirah, and Asiyah.יִהְיֶה גִּלּוּי הָאֲצִילוּת,
Moreover, even the revelation of G‑d’s infinite light that transcends Atzilusוְגַם גִּלּוּי הָאוֹר-אֵין-סוֹף שֶׁלְּמַעְלָה מֵאֲצִילוּת.
will extend into these worlds. For when both dividers – the divider between the light that is above Atzilus and Atzilus, and the divider between Atzilus and the lower realms – no longer present obstacles, the light that is above Atzilus can descend and reach even the lowest levels.
This concept – the revelation of G‑d’s infinite light so that it reaches even the lowest levels – is also the inner meaning of the second verse that alludes to Lag BaOmer:וְעִנְיָן זֶה הוּא גַּם הַתּוֹכֶן דְּפָסוּק הַשֵּׁנִי שֶׁמְּרַמֵּז עַל לַ"ג בָּעוֹמֶר,
“Open my eyes and I will gaze at wonders from Your Torah,” which was interpreted (sec. 3) as meaning thatגַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ,
even in the teachings of the revealed dimensions of the Torahשֶׁגַּם בָּעִנְיָנִים שֶׁבְּנִגְלֶה דְּתוֹרָה
(which correspond to the realms of Beriah, Yetzirah, and Asiyah)(בְּרִיאָה-יְצִירָה-עֲשִׂיָּה),
and even in the garments – the stories – of the Torah (which correspond to the realm of Asiyah)7וְגַם בִּלְבוּשָׁא דְּאוֹרַיְתָא, בְּסִפּוּרִים דְּתוֹרָה (עֲשִׂיָּה),
will be revealed the wonders of the Torah,יִהְיֶה בְּגִלּוּי הַ'נִפְלָאוֹת' דְּתוֹרָה,
i.e., the soul of the Torah, (which correspond to the realm of Atzilus,)בְּחִינַת נִשְׁמָתָא דְּאוֹרַיְתָא (אֲצִילוּת),
and also “the soul of the soul,” (which correspond to the transcendent lights above Atzilus).וְגַם בְּחִינַת נִשְׁמָתָא דְּנִשְׁמָתָא (לְמַעְלָה מֵאֲצִילוּת).

Summary

On the basis of the above concepts, it is possible to understand the connection between the two verses alluding to Lag BaOmer: “Open my eyes and I will gaze at wonders from Your Torah” and “This mound is witness...,” which relates how Lavan and Yaakov set up a mound as a divider between them. The mound that separated between Lavan and Yaakov resembles the decree that separated between those on high and those below that existed before the Giving of the Torah.
There were two dimensions to the mound that separated between Lavan and Yaakov. Lavan’s spiritual source is a sublime level of G‑dliness that is utterly undefined and unlimited. Yaakov, by contrast, represents a lower realm, the realm of Tikkun which finds its consummate expression in the world of Atzilus. On the other hand, Lavan as he existed in this world was lower than Yaakov. The mound thus represents both the separation between the higher dimension of Lavan and Yaakov as well as the separation between Yaakov and the lower dimension of Lavan.
Through Rabbi Shimon bar Yochai’s teachings, this divider was refined, enabling the sublime lights that transcend Atzilus to shine within Atzilus and indeed, to descend even to the realms of Beriah, Yetzirah, and Asiyah.
This parallels the inference to be taken from “Open my eyes and I will gaze at wonders from Your Torah,” that “the wonders of the Torah” will be apparent when studying the revealed dimensions of Torah Law and even within the Torah’s stories.