With immense pleasure, we will elaborate further. In Likutei Amarim (Chapter 48), the author of the Tanya explains the concept of the “ohr penimi” and the “ohr meikif.” Hashem’s original light was constricted step after step until man was capable of containing it and comprehending it; this diminished light was called “ohr penimi.” The original light of Hashem, which was beyond man’s capabilities, physically and intellectually, was called “ohr meikif.” It illuminated man from the outside, since he could not internalize it. Thus, it seems that the revealed aspects of the Torah, which can be understood by anyone who studies it, is related to the “ohr penimi” that penetrates a person’s intellect. In contrast, Toras hanistar, which is beyond human comprehension, is related to the “ohr meikif ”; it is limitless and illuminates a person from the outside.
I believe that we can corroborate this assertion from what the Rambam writes (Yesodei HaTorah 4, 13) and the ruling of the Rama (Y.D. 246, 4): I maintain that it is not proper for a person to stroll in the “pardes” unless he has filled his belly with bread and meat. “Bread and meat” refer to the knowledge of what is permitted and what is forbidden, and similar matters concerning the other mitzvos. In a similar vein, in his introduction to Eitz HaChaim, Rabeinu Chaim Vital warns that a person should not contemplate studying the wisdom of kabbalah before studying Torah, Mishnah, and Talmud. For, our Rabbis of blessed memory have already taught that a person should not stroll in the “pardes” unless he has filled his belly with meat and wine; that is akin to a neshamah without a body.
This teaches us that one should first study the revealed Torah associated with the “ohr penimi,” and only after becoming proficient in Shas and poskim should one begin to study the Toras hanistar associated with the “ohr meikif.” This explains fabulously the specific language employed by the Rambam—comparing the study of the revealed Torah to “filling one’s belly with bread and meat.” After all, food enters the body like the “ohr penimi.” In contrast, studying Toras hanistar is compared to a stroll in the “pardes”—the mystical orchard; there a person enjoys the trees surrounding him externally. This resembles the “ohr meikif” that illuminates a person externally. Through the illumination of both the “penimi” and the “meikif”—the revealed Torah and Toras hanistar—the body is refined from the inside and from the outside.
We can now comprehend the widespread, time-honored, Jewish minhag of lighting many bonfires on Lag BaOmer in honor of the celebration of Rashbi. On this hallowed day, he granted Rabbi Abba permission to commit the Zohar hakadosh to writing. It has become the cornerstone of Toras hanistar throughout the generations. As mentioned above, Rashbi qualified to reveal Toras hanistar, because he was a form of “ohr meikif.” Thus, by lighting bonfires we perform a symbolic gesture to draw the “ohr meikif” from his kedushah—to ward off the “chitzonim” and prevent them from roaming and wreaking havoc wherever kedushah exists.
