In a more general sense, the two dimensions that characterize the nullification of the decree and the barrier between the higher realms and the lower realms – that “Those who are below shall ascend on high and those on high will descend below” – that were introduced at the Giving of the Torah are reflected inוְהִנֵּה שְׁנֵי הָעִנְיָנִים הַנַּ"ל שֶׁבְּבִטּוּל הַגְּזֵרָה וְהַמְּחִיצָה בֵּין עֶלְיוֹנִים לַתַּחְתּוֹנִים שֶׁנִּתְחַדְּשׁוּ בְּמַתַּן-תּוֹרָה, הֵם בִּכְלָלוּת יוֹתֵר –
the Torah and its mitzvos.תּוֹרָה וּמִצְוֹת.
The “descent of those on high” that was introduced by the Giving of the Torahדְּעִנְיַן יְרִידַת הָעֶלְיוֹנִים לְמַטָּה שֶׁנִּתְחַדֵּשׁ בְּמַתַּן-תּוֹרָה,
is reflected primarily by the Torah,הוּא בְּעִיקָּר בַּתּוֹרָה
while “the ascent of those who are below” that was introduced by the Giving of the Torahוְעִנְיַן עֲלִיַּת הַתַּחְתּוֹנִים לְמַעְלָה שֶׁנִּתְחַדֵּשׁ בְּמַתַּן-תּוֹרָה,
is reflected primarily by the mitzvos,הוּא בְּעִיקָּר בְּמִצְוֹת.
As is well known,1 the Torah involves drawing down G‑dliness from Above, while mitzvos involve the ascent of the created beings – man and the material entities with which the mitzvos are observed – upward.
To explain this concept: Among the differences between the Torah and its mitzvos is2וְהָעִנְיָן הוּא, דְּמֵהַחִלּוּקִים בֵּין תּוֹרָה לְמִצְוֹת הוּא,
that the Torah is “G‑d’s word,” the wisdom of the Holy One, blessed be He.דְּהַתּוֹרָה הִיא דְּבַר ה', חָכְמָתוֹ שֶׁל הַקָּבָּ"ה,
Nevertheless, it descended to this lowly plane and enclothed itself in mortal wisdom and concerned itself with material realityאֶלָּא שֶׁיָּרְדָה לְמַטָּה וְנִתְלַבְּשָׁה בְּשֵׂכֶל אֱנוֹשִׁי
so that man could understand and comprehend it.בִּכְדֵי שֶׁהָאָדָם יוּכַל לַהֲבִינָהּ וּלְהַשִּׂיגָהּ.
The Torah exists on an abstract spiritual plane, beyond connection to material reality, for it is G‑d’s wisdom. To explain by analogy, just as a person can sit alone, detached from the world, and conceive intellectual concepts, so too, the Torah existed before the world,3 i.e. it is G‑d’s truth that exists independently, above material reality.4
Nevertheless, to enable man to grasp these truths, G‑d enclothed His Torah in concepts and a thought system that man is capable of comprehending. Even after that process, however, the Torah essentially remains G‑dly truth, fundamentally bound up with Him.
By contrast, the mitzvos are commandments to man.וְהַמִּצְוֹת שֶׁהֵם צִוּוּיִים לְהָאָדָם,
Their intent and objective is (not the commandment itselfהַכַּוָּנָה וְהַמְבֻּקָשׁ בָּהֶם הִיא (לֹא הַצִּוּוּי עַצְמוֹ,
but that) the commandment be fulfilled by man. Thus the existence of man and the world in which he lives is integral to the mitzvos’ fundamental being.אֶלָּא) קִיּוּם הַצִּוּוּי שֶׁהָאָדָם מְקַיֵּם.
On this basis, we can understand the concept that “the descent of those on high” primarily concerns the Torah.וְזֶהוּ שֶׁהָעִנְיָן דִּירִידַת הָעֶלְיוֹנִים לְמַטָּה הוּא בְּעִקָּר בַּתּוֹרָה,
Inasmuch as the Torah is G‑d’s wisdom, its natural place is “on high,” in the spiritual realms,5דְּהַתּוֹרָה שֶׁהִיא חָכְמָתוֹ שֶׁל הַקָּבָּ"ה, מְקוֹמָהּ לְמַעְלָה,
and the fact that the Torah was given on this lowly plane and enclothed in mortal wisdom and material realitiesוְזֶה שֶׁהַתּוֹרָה נִתְּנָה לְמַטָּה וְנִתְלַבְּשָׁה בְּשֵׂכֶל אֱנוֹשִׁי וּבִדְבָרִים גַּשְׁמִיִּים,
represents the descent of “those on high” below.הוּא עִנְיַן יְרִידַת הָעֶלְיוֹנִים לַתַּחְתּוֹנִים
{By6 contrast, through giving of the mitzvos on this lowly plane,(מַה-שֶּׁאֵין-כֵּן בִּנְתִינַת הַמִּצְוֹת לְמַטָּה,
the descent of “those on high” below is not emphasized to that same degree.אֵין מֻדְגָשׁ כָּל-כָּךְ הָעִנְיָן דִּירִידַת הָעֶלְיוֹנִים לְמַטָּה,
For on the contrary, the purpose of the mitzvos is that they are (commandments) that man must fulfill.}שֶׁהֲרֵי אַדְּרַבָּה, עִנְיָנָם שֶׁל הַמִּצְוֹת (צִוּוּיִים) הוּא שֶׁהָאָדָם יְקַיֵּם אוֹתָם).
Conversely, the motif of “those who are below will ascend on high” is expressed fundamentally through the mitzvos.וְעִנְיַן 'הַתַּחְתּוֹנִים יַעֲלוּ לָעֶלְיוֹנִים' הוּא בְּעִיקָר בְּמִצְוֹת.
With regard to the Torah, since even after it descend-ed to this physical plane, it remains G‑d’s word,דְּבַתּוֹרָה, כֵּיוָן שֶׁגַּם לְאַחֲרֵי שֶׁיָּרְדָה לְמַטָּה הִיא דְּבַר ה',
therefore, even in man’s learning and study of the Torah, the primary emphasis is on the Torah as it is drawn down from above,לָכֵן גַּם בְּלִמּוּד וְעֵסֶק הַתּוֹרָה דְּהָאָדָם נִרְגָּשׁ בְּעִקָּר הַהַמְשָׁכָה מִלְמַעְלָה,
that the Torah, which is the wisdom of the Holy One, blessed be He, is drawn down and enclothed in man’s mind.שֶׁהַתּוֹרָה שֶׁהִיא חָכְמָתוֹ שֶׁל הַקָּבָּ"ה נִמְשֶׁכֶת וּמִתְלַבֶּשֶׁת בְּשִׂכְלוֹ שֶׁל הָאָדָם,
The emphasis is not on the refinement of man’s mind.וְלֹא הַבֵּרוּר וְהַזִּכּוּךְ דְּשֵׂכֶל הָאָדָם.
True, when a person understands a Torah concept, he develops and refines his mind. However, ultimately, the emphasis is on what he has grasped, that his mortal mind has comprehended G‑d’s truth.
Conversely, the motif of “those who are below will ascend on high” is reflected primarily in the mitzvos,וְהָעִנְיָן שֶׁ'הַתַּחְתּוֹנִים יַעֲלוּ לָעֶלְיוֹנִים' מֻדְגָשׁ בְּעִקָּר בַּמִּצְוֹת,
For the objective of the mitzvos (commandments) is that man fulfill them (as explained above),דְּכֵיוָן שֶׁעִנְיַן הַמִּצְוֹת (צִוּוּיִים) הוּא שֶׁהָאָדָם יְקַיֵּם אֶת הַמִּצְוֹת (כַּנַּ"ל),
the intent being, in our Sages’ words,7 “to refine the created beings,”וְהַכַּוָנָה בָּזֶה הִיא בִּכְדֵי לְצָרֵף אֶת הַבְּרִיּוֹת,
so that the powers and limbs of the person who fulfills the mitzvah are refined and elevated,בִּכְדֵי לְבָרֵר וּלְזַכֵּךְ וּלְהַעֲלוֹת הַכֹּחוֹת וְהָאֵבָרִים שֶׁל הָאָדָם שֶׁמְּקַיֵּם אֶת הַמִּצְוָה,
and also that the material entities with which the mitzvah is fulfilledוְגַם אֶת הַדְּבָרִים שֶׁבָּעוֹלָם שֶׁבָּהֶם מְקַיְּמִים אֶת הַמִּצְוָה
are transformed into mediums for G‑dliness.וְלַעֲשׂוֹתָם כֵּלִים לֶאֱלֹקוּת,
Thus, the mitzvos reflect the motif of the ascent of those below on high, for through the observance of the mitzvos, man and his material environment are connected to levels of G‑dliness to which they could otherwise not relate.עִנְיַן הַמִּצְוֹת הוּא עֲלִיַּת הַתַּחְתּוֹנִים לְמַעְלָה.
Based on the explanations above (sec. 4)וְעַל-פִּי מַה שֶּׁנִּתְבָּאֵר לְעֵיל (סְעִיף ד)
that the fundamental intent in the nullification of the decree separating the higher realms and the lower realms that was brought about by the Giving of the Torahשֶׁעִקַּר הַכַּוָּנָה בְּבִטּוּל הַגְּזֵרָה דְּמַתַּן-תּוֹרָה
was that “those below ascend on high,” it follows thatהוּא שֶׁהַ'תַּחְתּוֹנִים יַעֲלוּ לְמַעְלָה',
similar concepts apply with regard to the nullification of the decree and the barrier separating the higher realms and the lower realms that existed regarding pnimiyus haTorahוּכְמוֹ-כֵן הוּא בְּנוֹגֵעַ לְבִטּוּל הַגְּזֵרָה וְהַמְּחִיצָה בְּנוֹגֵעַ לִפְנִימִיּוּת הַתּוֹרָה
(which is reflected in the request “Open my eyes and I will gaze at wonders from Your Torah”).(גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ)
What is of fundamental importance is the ascent from below, that man as he exists in his own frame of reference identify with pnimiyus haTorah.שֶׁהָעִקָּר הוּא הָעֲלִיָּה מִלְּמַטָּה לְמַעְלָה,
Accordingly, it is necessary to say that the new development alluded to by “I will gaze at wonders from Your Torah” must include mitzvos, which as explained above, reflects the dimension of the Giving of the Torah that relates to man, as they are reflected in the soul of the Torah.צָרִיךְ לוֹמַר, דִּבְ'אַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ' נִכְלָל גַּם עִנְיַן הַמִּצְוֹת כְּמוֹ שֶׁהֵם מִצַּד נִשְׁמָתָא דְּאוֹרַיְתָא.
Therefore, the Tzemach Tzedek cites the interpretation of Shalah, which explainsוְלָכֵן מֵבִיא הַ'צֶמַח צֶדֶק' פֵּירוּשׁ הַשְּׁלָ"ה
that the “wonders from Your Torah” refer to the intentions that motivate the mitzvos.דְּ'נִפְלָאוֹת מִתּוֹרָתֶךָ' הֵם כַּוָּנַּת הַמִּצְוֹת.
On this basis, the Rebbe resolves the question raised in sec. 3. There, it was asked: Why in the midst of the explanation that pnimiyus haTorah reveals the soul and “the soul of the soul” of the Torah did the Tzemach Tzedek cite the interpretation of Shalah, that the “wonders from Your Torah” refer to the intentions that motivate the mitzvos?
Explaining that the request, “Open my eyes” places the emphasis on not merely revealing the Torah’s mystic secrets from Above, but that they affect man’s “eyes,” his way of perceiving and understanding reality, enables us to understand why there must be a connection to mitzvos. For mitzvos reflect how “those below ascend on high,” i.e., how man rises to a level beyond his own reach.
To explain the concept, i.e., how the intentions that motivate the mitzvos relates to the soul and “the soul of the soul” of the Torah:וְהָעִנְיָן הוּא,
The observance of mitzvos in a desirable manner comes about through the study of the Torah, as our Sages commented,8דְּבִכְדֵי שֶׁקִּיּוּם הַמִּצְוֹת יִהְיֶה כִּדְבָעֵי - הוּא עַל-יְדֵי לִמּוּד הַתּוֹרָה,
“Study leads to action.”דְּתַלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה.
Now, every mitzvah has a body, the actual deed of the mitzvah, and a soul, its spiritual intent.9 The observance of the mitzvos in a desirable manner obviously involves both these dimensions, a precise observance of the actions required by the mitzvah and a thoughtful and heartfelt appreciation of its intent.
It is possible to explain that the possibility for the deed of the mitzvah (the “body of the mitzvah”)9 to be performed in the desired manner וְיֵשׁ לוֹמַר, דְּבִכְדֵי שֶׁמַּעֲשֵׂה הַמִּצְוָה (הַגּוּף שֶׁל הַמִּצְוָה) יִהְיֶה כִּדְבָעֵי –
comes about through the study of the revealed Torah (the body of the Torah).הוּא עַל-יְדֵי לִמּוּד גַּלְיָא דְּתוֹרָה (הַגּוּף דְּתוֹרָה).
and the possibility for the intentions that motivate the mitzvos (the soul of the mitzvos)9 to be as desiredוּבִכְדֵי שֶׁכַּוָּנַת הַמִּצְוֹת (הַנְּשָׁמָה דְּהַמִּצְוֹת) תִּהְיֶה כִּדְבָעֵי –
comes about through the study of pnimiyus haTorah (the soul of the Torah).הוּא עַל-יְדֵי לִמּוּד פְּנִימִיּוּת הַתּוֹרָה (נִשְׁמָתָא דְּאוֹרַיְתָא).
On this basis, the statement of Shalah can be understood, for the study of pnimiyus haTorah enhances one’s intent in the observance of the mitzvos, which reflect the motif of “those below ascend on high.”

Summary

The two dimensions that characterize the nullification of the decree and the barrier between the higher realms and the lower realms – that “Those who are below shall ascend on high and those on high will descend below” – that were introduced at the Giving of the Torah are reflected in the Torah and its mitzvos. The “descent of those on high” is reflected primarily in the Torah, while “the ascent of those who are below” is reflected primarily in the mitzvos. For the Torah is “G‑d’s word,” whose natural place is on high, and yet, it descended to this lowly plane and enclothed itself in mortal wisdom.
The mitzvos, by contrast, are commandments to man, whose objective is not the commandment itself, but that man fulfill it and in that way, elevate himself and the material realm in which he lives.
The fundamental intent in the nullification of the decree separating the higher realms and the lower realms that was brought about by the Giving of the Torah was that “those below ascend on high.” Similarly, with regard to the nullification of the decree separating the higher realms and the lower realms that existed regarding pnimiyus haTorah, what is fundamentally important is the ascent from below, that man as he exists within his own frame of reference identify with pnimiyus haTorah. Therefore, the new development alluded to by “I will gaze at wonders from Your Torah” must include mitzvos, which focus on man’s refinement, as reflected in the soul of the Torah. Therefore, the Tzemach Tzedek cites the interpretation of Shalah, which explains that the “wonders from Your Torah” refer to the intentions that motivate the mitzvos.
Every mitzvah has a body, the actual deed of the mitzvah, and a soul, its spiritual intent.
The maamar explains Shalah’s teaching as implying that the study of pnimiyus haTorah enhances one’s intent in the observance of the mitzvos.