The above concepts can be understood by prefacing an explanation of the request “Open my eyes….”וְיוּבָן זֶה בְּהַקְדִּים מַה שֶּׁכָּתוּב גַּל עֵינַי גוֹ'
The wish is that the Holy One, blessed be He, enable his eyes to see.שֶׁמְּבַקֵּשׁ מֵהַקָּבָּ"ה שֶׁיִּפְקַח אֶת עֵינָיו,
The implication is that David is saying that his eyes are flawed and he is asking G‑d to correct their flaw.
On the surface, the reason why ordinarily one does not see the “wonders of the Torah” isדְּלִכְאוֹרָה, כֵּיוָן שֶׁהַסִּבָּה לְזֶה שֶׁעַל דֶּרֶךְ הָרָגִיל אֵין רוֹאִים אֶת הַנִּפְלָאוֹת דְּתוֹרָה הוּא
(not because of the inadequacy of the vessels, i.e., it is not that man’s “eyes,” his capacity to understand, is flawed,(לֹא מִצַּד הַחִסָּרוֹן דְּהַכֵּלִים,
but) because the “wonders” are concealed and hidden in and of themselves as a result of their transcendent nature.אֶלָּא) לְפִי שֶׁהַנִּפְלָאוֹת הֵם מְכֻסִּים וְנֶעְלָמִים
[It is possible to say that, the hiddenness that characterizes the soul of the Torah is because its concepts are enclothed in the body of the Torah (the revealed dimensions of the Torah),[וְיֵשׁ לוֹמַר, שֶׁהַהֶעְלֵם דִּבְחִינַת נִשְׁמָתָא דְּאוֹרַיְתָא הוּא מִפְּנֵי שֶׁהִיא מְלֻבֶּשֶׁת בְּגוּף דְּתוֹרָה (גַּלְיָא דְּתוֹרָה)
which hides its soul.שֶׁמַּעְלִים עַל הַנְּשָׁמָה,
The hiddenness that characterizes the “soul of the soul” of the Torah comesוְהַהֶעְלֵם דִּבְחִינַת נִשְׁמָתָא לְנִשְׁמָתָא דְּאוֹרַיְתָא הוּא
(not because it is enclothed in another entity that conceals it(לֹא שֶׁהִיא מְלֻבֶּשֶׁת בְּאֵיזֶה דָּבָר שֶׁמַּעְלִים עָלֶיהָ,
but) because it is inherently hidden,אֶלָּא) שֶׁמִּצַּד-עַצְמָהּ הִיא בְּהֶעְלֵם,
i.e., it is characterized by hiddenness that inherently transcends revelation.]הֶעְלֵם שֶׁלְּמַעְלָה מִגִּילוּי],
It reflects a darkness that is above light, a level so utterly sublime that it cannot be revealed.
Accordingly, David should have requested that the Holy One, blessed be He, reveal the wonders of the Torah.הֲוָה-לֵיהּ לְבַקֵּשׁ שֶׁהַקָּבָּ"ה יְגַלֶּה אֶת הַנִּפְלָאוֹת דְּתוֹרָה,
To cite a parallel, we find the promise,1 “I will show [the people] wonders” which implies that the Holy One, blessed be He, will reveal the wonders, i.e., the revelation will come from Above, not as a result of repairing any of man’s deficiencies.
Why then does David request “open my eyes,” i.e., that the Holy One, blessed be He, enable his eyes to see, implying that the flaw lies in his eyes?וּמַהִי הַבַּקָּשָׁה 'גַּל עֵינַי' שֶׁהַקָּבָּ"ה יִפְקַח אֶת עֵינָיו.
The core of resolution of this issue can be explained based on the statement of the Midrash:2וּנְקֻדַּת הַבֵּאוּר בָּזֶה, עַל-פִּי מַה דְּאִיתָא בַּמִּדְרָשׁ,
In the preceding section, the Rebbe explained that Lag BaOmer marks “the Giving of the Torah” of pnimiyus haTorah. Accordingly, the spiritual character of this day can be understood through an explanation of how the Giving of the Torah marked a turning point in the world’s spiritual history. To refer to our Sages’ words:
To cite an analogy, it is like a king who issued a decree, saying “The inhabitants of Rome shall not descend to Syria, nor shall the inhabitants of Syria ascend to Rome.”מָשָׁל לְמֶלֶךְ שֶׁגָּזַר וְאָמַר בְּנֵי רוֹמִי לֹא יֵרְדוּ לְסוּרְיָא, וּבְנֵי סוּרְיָא לֹא יַעֲלוּ לְרוֹמִי.
So too, when the Holy One, blessed be He, created the world, He decreed, saying: “The heaven is the heaven of G‑d, but the earth He gave to the sons of man.”3כָּךְ כְּשֶׁבָּרָא הַקָּבָּ"ה אֶת הָעוֹלָם, גָּזַר וְאָמַר הַשָּׁמַיִם שָׁמַיִם לַה' וְהָאָרֶץ נָתַן לִבְנֵי אָדָם,
When He sought to give the Torah, He nullified the original decree, saying:כְּשֶׁבִּקֵּשׁ לִתֵּן הַתּוֹרָה, בִּטֵּל הַגְּזֵרָה וְאָמַר,
“Those who are below shall ascend on high and those on high will descend below. And I will begin,”הַתַּחְתּוֹנִים יַעֲלוּ לָעֶלְיוֹנִים וְהָעֶלְיוֹנִים יֵרְדוּ לַתַּחְתּוֹנִים, וַאֲנִי הַמַּתְחִיל,
as it is first written,4 “And G‑d descended on Mount Sinai,” i.e., “those on high descended below,”שֶׁנֶּאֱמַר וַיֵּרֶד הֲוָיָ' עַל הַר סִינַי,
and only later it is written:5 “To Moshe, He said ‘Ascend to G‑d,’ ” i.e., “those who are below ascended on high.”וּכְתִיב וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל הֲוָיָ'.
There is a slight difficulty with the wording of the Midrash: Since it was G‑d Who took the initiative in nullifying the decree by first descending on Mount Sinai, why does the Midrash state “He nullified the original decree, saying: Those who are below shall ascend on high and those on high will descend below,” when it was “Those on high” who descended first?
In another source,6 it is explained that the reason the Midrash states “Those who are below shall ascend on high” before “those on high will descend below”וּמְבוֹאָר בְּמָקוֹם אַחֵר, דְּהַטַּעַם שֶׁאוֹמֵר 'הַתַּחְתּוֹנִים יַעֲלוּ לָעֶלְיוֹנִים' לִפְנֵי 'וְהָעֶלְיוֹנִים יֵרְדוּ לַתַּחְתּוֹנִים',
even though, chronologically, the descent of “those on high” came first,אַף שֶׁיְּרִידַת הָעֶלְיוֹנִים לְמַטָּה הָיְתָה קוֹדֶם,
'אֲנִי הַמַּתְחִיל',
as G‑d said, “I will begin,”'אֲנִי הַמַּתְחִיל',
is because the ultimate intent of the Giving of the Torah is that “Those who are below shall ascend on high,” [that mankind – and through man, this entire material plane,הוּא כִּי תַּכְלִית הַכַּוָּנָה דְּמַתַּן-תּוֹרָה הוּא 'הַתַּחְתּוֹנִים יַעֲלוּ לָעֶלְיוֹנִים'
become mediums for the revelation of G‑dliness,[שֶׁיִּהְיוּ כְּלִי לְגִּלּוּי אֱלֹקוּת,
and, moreover, that this revelation of G‑dliness be drawn down to them based on their own makeup and as a result of their own Divine service].וִיתֵרָה מִזֶּה שֶׁגַּם הַמְשָׁכַת הַגִּלּוּי בָּהֶם תִּהְיֶה מִצַּד עִנְיָנָם וְעַל-יְדֵי עֲבוֹדָתָם],
Our Sages relate7 that G‑d created this world because He “desired a dwelling in the lower realms.” That expression implies that G‑d not only desired that there be a revelation of G‑dly light so powerful that it encompass this material world, but that the created beings themselves become refined and identify with their inner G‑dly core.
The difference between these two motifs – revelation from Above and man’s own refinement and identification with G‑dliness – can be explained on several levels. To illustrate by analogy: Take, for example, sunlight shining into a room. Although the light illuminates the room, its effect is limited to the time that it actually shines within the room. If the sunlight is prevented from entering the room, the room will revert to its previous state without having undergone any change whatsoever. Obviously, in such a motif, the second purpose, the elevation of the material plane, has not been achieved.
To use another analogy: A student goes to a lecture and is fascinated by his teacher’s exposition. He commits it to memory and relates it to others with joy and excitement. However, he uses his teacher’s words and not his own. Although he identifies with the idea that he has been taught, he cannot take it beyond the form in which it was communicated to him. Ultimately, then, it is not his own.
There are many levels and degrees regarding the extent to which man identifies with and internalizes his appreciation of G‑dliness. The Rebbe encapsulates the emphasis on this motif with two phrases: “that those below” a) “become mediums for the revelation of G‑dliness,” i.e., not only do they perceive the revelation of G‑dliness, it becomes their own truth, to the extent that they communicate it to others, and b) that “the revelation of G‑dliness be drawn down to them based on their own makeup and as a result of their own Divine service,” i.e., G‑d, as it were, sees them worthy of receiving revelation.
Why is it important that the revelations to man be drawn down “as a result of their own Divine service”? To return to the analogy of a teacher-student relationship. Often, the process through which a teacher communicates knowledge is self-expression; he is sharing the way he thinks. When, however, a student is fully immersed in the subject matter and presses the teacher for further explanation and a deeper understanding of the matter at hand, the teacher feels the need to probe beneath the surface, to reach the very core of the concept, in order to answer his student’s questions. The knowledge he then shares stems from a deeper level in his own understanding and is internalized more thoroughly by the student. So too, in the analogue, when the Divine service of the created beings is such that G‑d relates to them “measure for measure,”8 the intent of the world becoming a dwelling for G‑d is fulfilled to a greater degree.
To emphasize that the ultimate purpose is the elevation and refinement of our material plane, the Midrash states, that “Those who are below shall ascend on high” first.
Nevertheless, in order that it be possible for “Those who are below shall ascend on high,” it is first necessary that “Those on high descend below”אֶלָּא שֶׁבִּכְדֵי שֶׁיּוּכַל לִהְיוֹת עֲלִיַּת הַתַּחְתּוֹנִים לְמַעְלָה הוּא עַל-יְדֵי יְרִידַת הָעֶלְיוֹנִים לְמַטָּה,
for the revelation of G‑dliness serves both as the beginning and grants potential for “Those who are below” to “ascend on high,”שֶׁהִיא הַהַתְחָלָה וְהַ'נְּתִינַת-כֹּחַ' עַל עֲלִיַּת הַתַּחְתּוֹנִים לְמַעְלָה.
Without a revelation of G‑dliness from Above, man would neither be inspired nor have a starting point from which to begin his own efforts of refinement.
Similar concepts apply regarding the Giving of the Torah of pnimiyus haTorah on Lag BaOmer:וְעַל-דֶּרֶךְ-זֶה הוּא בְּמַתַּן-תּוֹרָה דִּפְנִימִיּוּת הַתּוֹרָה שֶׁבְּלַ"ג בָּעוֹמֶר,
The Divine intent in nullifying the decree and the barrier between those below and those on high with regard to pnimiyus haTorah is thatשֶׁהַכַּוָּנָה בְּבִטּוּל הַגְּזֵרָה וְהַמְחִיצָה בֵּין עֶלְיוֹנִים וְתַחְתּוֹנִים בְּנוֹגֵעַ לִפְנִימִיּוּת הַתּוֹרָה הִיא,
the revelation of pnimiyus haTorah that is drawn down to man will (also) be dependent on man, i.e., not only that it be able to be internalized within man’s understanding, but that it will result from his own efforts.שֶׁהַגִּלּוּי דִּפְנִימִיּוּת הַתּוֹרָה שֶּׁנִּמְשָׁךְ לְהָאָדָם יִהְיֶה (גַּם) מִצַּד הָאָדָם.
On this basis, we can understand the verse, “Open my eyes and I will gaze at wonders from Your Torah,”וְזֶהוּ גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ,
the request being that the Holy One, blessed be He, enable man’s eyes to see, so that he will perceive the wonders in the Torah. The intent isשֶׁהַקָּבָּ"ה יִפְקַח אֶת עֵינֵי הָאָדָם, וְיִרְאֶה אֶת הַנִּפְלָאוֹת שֶׁבַּתּוֹרָה
(not only that the wonders of the Torah, the Torah’s mystic secrets be revealed,(לֹא רַק עַל-יְדֵי שֶׁהַנִּפְלָאוֹת יִהְיוּ בְּגִלּוּי,
but also, that) the revelations come about based on man’s own makeup and service, thus, reflecting how he has internalized them.אֶלָּא גַּם) מִצַּד עִנְיָנוֹ שֶׁל הָאָדָם.
Based on the above explanations, it is possible to explain the statement in the Rebbe Maharash’s maamar9 that the interpretation of the verse, “Open my eyes and I will gaze at wonders from Your Torah,” isוְעַל-פִּי-זֶה יֵשׁ לְבָאֵר מַה שֶּׁכָּתוּב בְּהַמַּאֲמָר דְּפֵירוּשׁ 'גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ' הוּא
that the perception of the “wonders of the Torah”שֶׁרְאִיַּת הַנִּפְלָאוֹת דְּתוֹרָה
(the “soul” of the Torah and its “soul of the soul”)(נִשְׁמָתָא דְּאוֹרַיְתָא וְנִשְׁמָתָא לְנִשְׁמָתָא)
come from “Your Torah,” i.e., from nigleh, the revealed dimension of the Torah.תִּהְיֶה מִתּוֹרָתֶךָ, מִתּוֹרָה הַנִּגְלֵית.
On the surface, what is fundamentally important is that one see the wonders of the Torah.דְּלִכְאוֹרָה, הֲרֵי הָעִקָּר הוּא שֶׁיִּרְאֶה הַנִּפְלָאוֹת דְּתוֹרָה,
What is the advantage that “the wonders” be perceived through their being enclothed in the stories and laws that are in the revealed Torah?וּמַהוּ הַיִּתְרוֹן בָּזֶה שֶׁיִּרְאֶה אוֹתָם עַל-יְדֵי הָעִנְיָנִים שֶׁבְּגַלְיָא דְּתוֹרָה.
It is possible to resolve this question as follows:וְיֵשׁ לוֹמַר הַבֵּאוּר בָּזֶה,
The starting point for everything that occurs in the world at large and in the individual world of every person is found in the Torah.10דְּכָל הָעִנְיָנִים שֶׁבָּעוֹלָם וְשֶׁבָּאָדָם, הַתְחָלָתָם הוּא בַּתּוֹרָה.
Therefore, when (a person) sees the wonders of the Torah through the stories and laws in the revealed Torah –וְלָכֵן, עַל-יְדֵי שֶׁרְאִיַּת הַנִּפְלָאוֹת דְּתוֹרָה (דְּהָאָדָם) הִיא עַל-יְדֵי עִנְיָנִים אֵלֶּה שֶׁבְּגַלְיָא דְּתוֹרָה,
i.e., the body and the garment of the Torah reveal the soul and “the soul of the soul” of the Torah –הַיְנוּ שֶׁהַגּוּף וְהַלְּבוּשׁ דְּתוֹרָה עַצְמוֹ מְגַלֶּה אֶת הַנְּשָׁמָה וְהַ'נְשָׁמָה לִנְשָׁמָה' דְּתוֹרָה,
this serves as a catalyst for a similar process to occur within the person who studies the Torah.עַל-יְדֵי-זֶה נַעֲשֶׂה עַל-דֶּרֶךְ-זֶה גַּם בְּהָאָדָם הָעוֹסֵק בַּתּוֹרָה,
He is thereby able to perceive the wonders of the Torah (even) within the context of his own human circumstances.דְּזֶה שֶׁרוֹאֶה אֶת הַנִּפְלָאוֹת דְּתוֹרָה הוּא (גַּם) מִצַּד עִנְיָנוֹ דְּהָאָדָם.
The revealed dimension of the Torah relates to man’s life within his everyday realities. Seeing how the Torah’s mystic dimensions are enclothed in those teachings enables a person to perceive such profound spiritual truth within the context of his ongoing, everyday life experience.

Summary

The request “Open my eyes…” is a wish that G‑d enable the person’s eyes to see. On the surface, the reason a person cannot appreciate the wonders of the Torah is not because of his eyes’ inadequacy, but because these wonders are sublime in nature, above the level of man’s perception. Seemingly, the request should be that G‑d reveal the wonders, i.e., draw them down to a level on which they can be understood.
This issue can be resolved through an explanation of the concept mentioned in the preceding section, that Lag BaOmer is “the Giving of the Torah” of pnimiyus haTorah.
The Giving of the Torah brought about a change in the spiritual dynamics that characterize the world. Before the Torah was given, there was an unbridgeable gap separating the spiritual and the physical, as intimated by the verse, “The heaven is the heaven of G‑d, but the earth He gave to the sons of man.” When G‑d gave the Torah, He made possible an interaction between the two; in the Midrash’s words: “Those who are below shall ascend on high and those on high will descend below. And I will begin,” i.e., G‑d took the initial step and entered this lowly realm by descending on Mt. Sinai.
The Midrash states “Those who are below shall ascend on high” before “those on high will descend below” even though, chronologically, the descent of “those on high” came first, because the ultimate intent of the Giving of the Torah is that “Those who are below shall ascend on high,” that mankind – and through man, this entire material plane – become mediums for the revelation of G‑dliness. Nevertheless, for that goal to be accomplished, it is necessary that there first be a revelation of G‑dliness within the world. Hence, the nullification of the decree began with G‑d’s descent.
Similar concepts apply regarding the Giving of the Torah of pnimiyus haTorah on Lag BaOmer. The Divine intent in bringing about the revelation of pnimiyus haTorah is that it be internalized within man’s understanding and come about as a result of his efforts.
For this reason, the request “Open my eyes” places the emphasis on man’s eyes. For the ultimate intent is that the Torah’s mystic secrets be internalized within man.
The above explanations enable us to understand the Rebbe Maharash’s statement that the request “Open my eyes and I will gaze at wonders from Your Torah,” is that the perception of the “wonders of the Torah” come from “Your Torah,” i.e., from nigleh, the revealed dimension of the Torah. The revealed dimension of the Torah relates to man’s life within his everyday realities. Seeing how the Torah’s mystic dimensions are enclothed in those teachings, enables a person to perceive such profound spiritual truth within the context of his ongoing life experience.