To add a further point: Based on the well-known axiom that all the concepts in the Torah are extremely precise in nature,וּלְהוֹסִיף, דְּעַל-פִּי הַיָּדוּעַ שֶׁכָּל הָעִנְיָנִים שֶׁבַּתּוֹרָה הֵם בְּתַכְלִית הַדִּיּוּק,
explanation is necessary regarding the interrelation of the verses, “Open my eyes and I will gaze at wonders from Your Torah” and “This mound is witness....” For “Open my eyes…” reflects how the divider between the mystic secrets of the Torah and the Torah’s revealed dimensions will be bridged, while “This mound is witness...” speaks of the erection of a divider.
True, when one looks superficially, the verses share a commonality; both refer to a divider. But when one seeks a precise correlation between them, a difficulty arises because one verse reflects the bridging of a divide, while the other speaks of creating one.
It is necessary to say that the concept that the verse, “This mound is witness...”צָרִיךְ לוֹמַר, דְּזֶה שֶׁהַפָּסוּק 'עֵד הַגַּל הַזֶּה'
[which speaks about the erection of a mound and divider between Lavan and Yaakov][שֶׁמְּדַבֵּר בְּעִנְיַן הַגַּל וְהַמְּחִיצָה שֶׁבֵּין לָבָן לְיַעֲקֹב]
alludes to Lag BaOmer which is characterized by the refinement of the mound and the divider so that a bridge of communication could be establishedמְרַמֵּז עַל לַ"ג בָּעוֹמֶר שֶׁעִנְיָנוֹ הוּא בֵּרוּר הַגַּל וְהַמְּחִיצָה,
stems from the fact that the sign and the testimony chosen to indicate that “I am not to cross to you… and… you are not to cross to me”1 was that they erected merely a moundהוּא כִּי זֶה שֶׁהַסִּימָן וְהָעֵדוּת עַל 'אֲנִי לֹא אֶעֱבוֹר אֵלֶיךָ גוֹ' אַתָּה לֹא תַעֲבוֹר אֵלַי' גוֹ' הָיָה שֶׁעָשׂוּ גַּל,
but did not make a wall. A wall represents a more significant barrier, one that prevents passage. A mound, by contrast,וְלֹא שֶׁעָשׂוּ חוֹמָה,
alludes to the concept that the divider was from the very outset madeהוּא לְרַמֵּז שֶׁעֲשִׂיַּת הַמְּחִיצָה מִלְּכַתְחִלָּה הִיא
in a manner that allows for the possibility that “I will cross to you…” and “you will cross to me.”2בְּאוֹפֶן שֶׁיֵּשׁ נְתִינַת מָקוֹם שֶׁיִּהְיֶה 'אֲנִי אֶעֱבוֹר אֵלֶיךָ וְאַתָּה תַעֲבוֹר אֵלַי'.
To apply these concepts to the analogue: When a bond is established between two inherently separate entities, the connection they share is novel, running contrary to their innate tendencies. When, by contrast, initially, the intent in establishing a divider between “those above” and “those below” isוְהַיְנוּ, שֶׁהַכַּוָּנָה בַּעֲשִׂיַּת הַמְּחִיצָה בֵּין הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים מִלְּכַתְחִלָּה הִיא
so that afterwards, there would be a bond established between “those above” and “those below,” the connection that is ultimately established between them can be internalized within their own being. True,בִּכְדֵי שֶׁאַחַר-כָּךְ יִהְיֶה הַחִבּוּר דְּעֶלְיוֹנִים וְתַחְתּוֹנִים.
initially, it was necessary that there be a divider between “those above” and “those below”וְזֶה שֶׁבִּתְחִלָּה הָיָה צָרִיךְ לִהְיוֹת הַמְּחִיצָה בֵּין הָעֶלְיוֹנִים לְהַתַּחְתּוֹנִים הוּא,
because G‑d’s intent and desire for a dwelling in the lower realms is that the dwelling be in the lowest realm, below which there is none lower.3כִּי הַכַּוָּנָה דְּדִירָה בְּתַחְתּוֹנִים הִיא שֶׁהַדִּירָה תִּהְיֶה בְּתַחְתּוֹן שֶׁאֵין תַּחְתּוֹן לְמַטָּה מִמֶּנּוּ,
Hence, a divider had to be established to create a further distance between the higher realms and the lower realms. Nevertheless, the divider also served a positive purpose. Without it, there would be no relationship at all between the lower realms and higher realms. Like parallel lines that never intersect, they would have been discrete planes of existence with no connection between them.
Therefore, the lower realms were brought into being through a divider.וְלָכֵן הָיְתָה הִתְהַוּוּת הַתַּחְתּוֹנִים עַל-יְדֵי מְחִיצָה,
By establishing a divider (issuing a decree) separating the higher realms from the lower ones, G‑d established a relationship between them. True, initially, the relationship was a negative one; indeed, it created an even greater separation than would have existed had this divider not been established.
Not only in actual fact does the revelation of the higher realms not shine within the lower realms,דְּלֹא רַק שֶׁבְּפוֹעַל אֵין מֵאִיר בָּהֶם הַגִּלּוּי דְּהָעֶלְיוֹנִים,
but there is a divider that creates separation between them.אֶלָּא שֶׁיֶּשְׁנָהּ מְחִיצָה בֵּינֵיהֶם
For the divider serves as a sign and testimony that “I am not to cross to you… and you are not to cross to me.”שֶׁהִיא סִימָן וְעֵדוּת שֶׁיִּהְיֶה 'לֹא אֶעֱבוֹר אֵלֶיךָ וְלֹא תַעֲבוֹר אֵלַי',
To refer to the wording of the Midrash (cited in sec. 4 above), G‑d “decreed, saying, ‘The inhabitants of Rome should not descend to Syria, nor should the inhabitants of Syria ascend to Rome.’ ”
The ultimate purpose of the divider, however, is that through the Divine service of the Jewish people, there will be a bond between even such lower realms,בִּכְדֵי שֶׁעַל-יְדֵי הָעֲבוֹדָה דְּיִשְׂרָאֵל יִהְיֶה הַחִבּוּר גַּם דְּתַחְתּוֹנִים אֵלֶּה
[realms for which there is a decree4 that they not be connected with the higher realms,][שֶׁיֵּשׁ גְּזֵרָה שֶׁלֹּא יִתְחַבְּרוּ עִם הָעֶלְיוֹנִים]
with the higher realms.עִם הָעֶלְיוֹנִים.
Although initially, the divider (decree) that G‑d established between the higher and lower realms brought about a greater degree of separation between them, nevertheless, the fact that it established a relationship between them enables the Jewish people to ultimately bridge that gap through their Divine service.5
This is the implication of the allusion to Lag BaOmer in the verse, “This mound is witness.”וְזֶהוּ שֶׁהָרֶמֶז דְּלַ"ג בָּעוֹמֶר הוּא בַּפָּסוּק 'עֵד הַגַּל הַזֶּה',
Rabbi Shimon bar Yochai’s refinement of the mound and the dividerכִּי זֶה שֶׁרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי בֵּרֵר הַגַּל וְהַמְּחִיצָה,
made it possible that through his efforts the inner intent of the tzimtzum itself would be revealed,6הוּא שֶׁעַל-יָדוֹ נִתְגַּלָּה עִנְיָן הַפְּנִימִי דְּהַצִּמְצוּם עַצְמוֹ,
i.e., that the purpose, [i.e., the inner intent,] of the tzimtzum is for the sake of revelation.שֶׁהַכַּוָּנָה בְּהַצִּמְצוּם [שֶׁהִיא עִנְיָנוֹ הַפְּנִימִי] הִיא בִּשְׁבִיל הַגִּלּוּי.
Since this is the inner intent of the tzimtzum, the bond between the higher realms and the lower realms can be internalized to the extent that the connection is entirely natural, an inherent part of the being of the lower realms, and not a new development that runs contrary to their nature.
On this basis, it can be explained why the allusion to Lag BaOmer in the verse, “Open my eyes and I will gaze at wonders from Your Torah,” is derived from the allusion to Lag BaOmer in the verse, “This mound is witness.” The connection between the two verses is not just that coincidentally each use the word גַּל.וְזֶהוּ שֶׁהָרֶמֶז דְּלַ"ג בָּעוֹמֶר בַּפָּסוּק גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ, לְמֵדִין מֵהָרֶמֶז דְּלַ"ג בָּעוֹמֶר שֶׁבְּפָסוּק 'עֵד הַגַּל הַזֶּה',
For the fundamental new development and ascent alluded to by the verse, “Open my eyes and I will gaze at wonders from Your Torah,” isכִּי עִקַּר הַחִדּוּשׁ וְהָעִלּוּי דְּ'גַל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ' הוּא,
that the perception of the “wonders of the Torah” will resultשֶׁרְאִיַּת הַנִּפְלָאוֹת דְּתוֹרָה תִּהְיֶה
(not only because the wonders will be revealed – i.e., a revelation from Above, one that runs contrary to man’s inherent tendency –(לֹא רַק מִפְּנֵי שֶׁהַנִּפְלָאוֹת יִהְיוּ בְּגִלּוּי,
but rather,) that it come about by opening man’s eyesאֶלָּא) עַל-יְדֵי גַּל עֵינַי,
that the Holy One, blessed be He, will open the eyes of humanity enablingשֶׁהַקָּבָּ"ה יִפְקַח אֶת עֵינֵי הָאָדָם,
mankind to recognize the wonders of the Torah in a manner consistent with their own makeup (as explained in sec. 4 above).וְיִרְאֶה הָאָדָם אֶת הַנִּפְלָאוֹת דְּתוֹרָה מִצַּד עִנְיָנוֹ שֶׁל הָאָדָם (כַּנַּ"ל סְעִיף ד),
The possibility for human beings on this lowly, material plane to recognize the wonders of the Torah in a manner consistent with their own makeupוּבִכְדֵי שֶׁהָאָדָם הַתַּחְתּוֹן יוּכַל לִרְאוֹת הַנִּפְלָאוֹת דְּתוֹרָה מִצַּד עִנְיָנוֹ,
is dependent on the concept associated with Lag BaOmer alluded to by the verse, “This mound is witness,” i.e., thatהוּא עַל-יְדֵי הָעִנְיָן דְּלַ"ג בָּעוֹמֶר הַמְּרֻמָּז בְּ'עֵד הַגַּל הַזֶּה' –
the inner intent of the tzimtzum be revealed and it be manifestגִּלּוּי עִנְיָנוֹ הַפְּנִימִי דְּהַצִּמְצוּם,
that the tzimtzum was intended for the sake of revelation.שֶׁהַצִּמְצוּם הוּא בִּשְׁבִיל הַגִּילוּי.

Summary

Explanation is necessary regarding the interrelation of the verses, “Open my eyes and I will gaze at wonders from Your Torah” and “This mound is witness....” For “Open my eyes…” reflects how the divider between the mystic secrets of the Torah and the Torah’s revealed dimensions will be bridged, while “This mound is witness...” speaks of the erection of a divider. The correlation of the two stems from the fact that the divider referred to by the verse, “This mound is witness” was a mound and not a wall, i.e., initially it was made in a manner that allows for the possibility that “I will cross to you…” and “you will cross to me.”
Similarly, in the analogue, the intent in establishing a divider between the higher realms and the lower realms is that ultimately, the Jewish people establish a connection between these realms through their Divine service, i.e., the tzimtzum which established the division between these realms was intended for the sake of revelation – that the created beings experience a revelation of G‑dliness.
On this basis, it can be explained why the allusion to Lag BaOmer in the verse, “Open my eyes and I will gaze at wonders from Your Torah,” is derived from the allusion to Lag BaOmer in the verse, “This mound is witness.” The fundamental new development alluded to by the verse, “Open my eyes and I will gaze at wonders from Your Torah,” is that the perception of the “wonders of the Torah” will result (not only because the revelations will be revealed from Above, but rather,) that it will come about by opening man’s eyes. Thus mankind will recognize the wonders of the Torah in a manner consistent with their own makeup.
The possibility for human beings on this material plane to recognize the wonders of the Torah in a manner consistent with their own makeup is dependent on the concept associated with Lag BaOmer alluded to by the verse, “This mound is witness,” i.e., that the tzimtzum was intended for the sake of revelation.