Chasidut do Wyjścia 33:5

Genesis 31,48. “whereas Yaakov named it Galed.” ‎This verse contains an allusion to the thirty third day of the ‎counting of the Omer, [significant to us only since ‎the time of Rabbi Akiva, Ed.] The subject is elaborated on ‎in Pessikta rabbati, chapter 21. The letters in the word ‎גל‎, ‎numerical value 33, symbolizes the first 33 days after the Exodus ‎during which G’d is supposed to have appeared to the Jewish ‎people as if a young man, a mighty warrior, whereas at the giving ‎of the Torah He is supposed to have appeared to them in the ‎guise of an aged scholar. The parable is meant to describe a young ‎child whose father takes him by the hand when he brings him to ‎school and his father trains him to like school by presenting ‎school as an image of something he knows the child longs for. As ‎the child learns more Torah his spiritual horizon expands so that ‎when in his early youth the image of a young man had the ‎greatest appeal for him, gradually he aspires to become like a ‎revered elderly scholar. [The Midrash endeavours to ‎explain the expression ‎פנים בפנים דבר ה' עמכם‎, “G’d spoke to you ‎once with one face and once with another face.” (Deut. 5,4.) ‎Ed.]‎
The 33rd day of counting the Omer represents the point at ‎which the Jewish people after having experienced G’d performing ‎a string of supernatural miracles began to experience a longing ‎for the Holy Torah, after receipt of which they could serve the ‎Lord with all their hearts having gained more insight into His ‎thinking after they would study His Torah. As of then their ‎service would be whole-hearted. By naming the pile of stones ‎גל ‏עד‎, “the thirty third would serve as witness,” Yaakov alluded to ‎an event in the future, just as he did many more times, especially ‎when he blessed his children before his death. The word ‎עד‎ also is ‎derived from ‎עדי‎, ‎עדיים‎, as in Ezekiel 16,7 where it signifies ‎puberty, adolescence, or as in Exodus 33,4 ‎עדיו‎, “its jewelry,” ‎where the phylacteries are described as the Jewish people’s ‎jewelry, and having sinned grievously against the Torah they ‎were not allowed to display that jewelry which symbolized Torah. ‎In other words, until the 33rd day after the Exodus the people ‎were still primarily under the influence of the events ‎accompanying the redemption, whereas from that time on, ‎‎[probably including the partial Torah legislation at Marah, ‎Ed.] they were under the impending revelation of G’d’s ‎Torah at Mount Sinai. This stage is hinted at in the letters ‎עד‎ of ‎the word ‎גלעד‎.‎