On the 50th day, we celebrate the Holiday of Shavuos. The term ‘שבת’ used in the verse to describe each set of seven days can also mean ‘Shabbos,’ the day of rest, the 7th day of creation. Thus, besides for the simple meaning of this verse, that Shavuos is the day after the 7th week of counting, it can also mean that Shavuos is “after,” or “higher than” Shabbos.
This means that Shabbos, the 7th day, is connected to the order of creation, since, in a certain sense it is the final day of creation. Whereas Shavuos reveals Hashem on a level beyond any connection to creation.
In addition, being “higher than Shabbos” can also mean higher than the spiritual levels of Histalshelus connected to the number 7, as will be explained:
It is after counting Sefiras HaOmer “for seven weeks,” אַחַר יְמֵי הַסְּפִּירָּה "ש ִּ בְעָּה ש ָּבוּעו ת" (רְ אֵה טז, ט), which are connected to the spiritual levels of Hashem’s Seven Names that may not be erased, ש הֵם מִּבְּחִּינַת "ז' ש ֵמו ת ש אֵינָּן נִּמְחָּקִּ ין", which are part of the order of the descent of spiritual levels known as Seder Hishtalshelus. ש הֵם בְּסֵד ר הִּש ְתַּלְש ְ לוּת.
In the biur in Torah Or after the maamar, it explains: These “Seven Names” refer to the Sefiros of Atzilus, Hashem’s Attribute of Atzilus, and Hashem’s Light which is invested in them. Specifically, they refer to the 7 Sefiros of Chesed thru Malchus, Hashem’s Attributes of connected to “emotion” and “action,” as it were.
However, on Shavuos, Hashem gives us the ability to connect to Him beyond Hishtalshelus, beyond the Sefiros that are usually directly involved in creation, and connect to the deeper truth of Hashem that goes beyond how He is involved with worlds, to His true Inner Essence. This is what He gives us in the Torah on Shavuos.
For that is the way it is supposed to be: First, through Sefiras HaOmer, we bring down Hashem’s Light every day from the levels of Atzilus connected to Hishtalshelus a little bit at a time, ת ויְהִּל ךיִּרָּצ ךָּּכ ש – הָּכָּ שְמַהַה הָּ לִּחְּת מְעַט מְעַט, until, on Shavuos, Hashem gives us a revelation from higher than Seder Hishtalshelus, יּו לִּ גַה אָּּב ת ועּובָּּ שַה גַחְּב ש דַע מִּלְמַעְלָּה מִּסֵּד ר הַהִּש ְתַּלְש ְ לוּת, from a deep truth of Hashem where Above and Below are equal — spirituality like physicality, ש מַּעְלָּה וּמַטָּּה ש ָּוִּין ש ָּם – תּו יִּנָּחּור ,תּו יִּמְ שַ ג ומְּכ.
And, as explained previously, that to Hashem’s Essence, both perspectives of “Above to Below” and “Below to Above” are equal, because He is equally everywhere.
As it is written, “He who lowers Himself to look at the heavens and earth etc.” (Tehilim, 113: 6), as it was explained elsewhere. כְּמו ש כָּּתוּב )ו,גיק םיִּ לִּהְּת( : "הַמַּש ְפִּּילִּי לִּרְ או ת בַּש ָּּמַיִּם וּבָּאָּר ץ 'ֹוג ו" רֵ חַא םֹוקָּמְּּב רֵ אָּּבְּתִּ ש ֹומְּּכ.
In other words, Hashem considers looking into the heavens the exact same type of descend as looking at the earth, since they are both equally far removed from Him.
Because to Hashem Himself heaven and earth are exactly the same, He has the power to bring His Light into the physical world through the Torah, since to His Essence there is no difference between Atzilus and physicality.
And this is the idea of “The Crown of the Torah,” וְהוּא עִּנְיַן כּ ת ר תּו רָּה.
A “Crown” connotes a level above the head, meaning beyond even the Wisdom of Atzilus, and this is why it can be revealed below as it is above. ומְּכ הָּּטַמְל יּו לִּג יֵדיִּל אָּּב ןֵכָּלְו לְמַעְלָּה.
Because this “Crown” of the Torah represents the Essence of Hashem who is above the Wisdom of the Torah, the Wisdom of Atzilus, and has the unlimited power to bring down His Infinite Light from Atzilus into our physical world.
