Zohar: Tzav Section 56
Letting go is just as important as holding on. In this next passage in the Zohar we take up this concept and see how thoughts and things are given the imprint of our intention both negatively and positively.
Tzav 56. All should rest from their work like the ox that carries a yoke, and a donkey that carries a burden. This is also the case among those ...the yoke of the Kingdom of Heaven, such as Tefilin - or the yoke of a heathen kingdom; EVERYBODY according to their actions, have rest from their work. For he who is not occupied with the Torah and the precepts takes upon himself the yoke of a heathen kingdom, while he who is occupied in the Torah and precepts takes upon himself the yoke of the Kingdom of Heaven, which is the last Hei called the 'Kingdom of Heaven'!
Commentary: When you study Torah and are committed to a life of eternal discovery there are periods when you aren't actively seeking something yet it will nonetheless come over you. It is in these moments when you least expect it that the Shekinah may come and fill you with your acceptance and allow your mind to open to even greater light. An interesting condition is mentioned for those who do not actively study the way of return and the overflowing of light into creation. It mentions two Kingdoms. One is of heaven and another is called a heathen Kingdom. The Kingdom of Heaven as discussed previously is where our thought achieve a peaceful harmonious connection building into the overflowing of ideation into form. This overflowing comes from the highest and occurs as easily as the in and out flow of breath. The heathen Kingdom is where the surface realizations rarely go deeply into the heart of the matter. It is like not letting a pie bake for long enough. Once it cools you will still have some taste to the pie but none of its richness or fullness. In this heathen kingdom the Shekinah once encountered is not encouraged. When this happens the momentum is dissipated never quite reaching the kingdom of heaven or coming close to the holy of holies. The energy basically peaks at a lower more visceral level losing the benefit of the refinements which occur on high. Torah is not contemplated meaning that even when there are realizations they are dismissed and never followed through. They do not make it through to this last 'Hei of YHVH to complete the connection with the God-head.
Tzav 57. Surely it is the yoke of the precepts, since all creatures that are in heaven and earth were created by it, Hence, it says, "These are the generations of the heaven and of the earth when they were created (BeHibaram)" (Beresheet 2:4), which has the letters BeHei-Bra'am (lit. 'He created them with Hei'). At the coming of Shabbat or a holiday, Binah descends, which is Yud-Hei-Vav - upon Hei, which is the Kingdom of Heaven, An additional Neshamah. And She, is "engraved (Heb. charut) upon the tablets" (Shemot 32:16). "I am," of the Exodus, spread Her wings upon the Daughter, and upon Her camps, and they have rest. It says of the camps of Samael and the Serpent: "And all people of the earth shall see that you are called by the Name of Hashem; and they shall be afraid of you" (Devarim 28:10). the sign of the Tefilin, the sign of the Shabbat, the sign of holidays, and the sign of the Covenant are all the same.
Commentary: The generations of creation are next discussed. What are these generations? I think of them like ripples in a pond building upon each other as they move outwards to the shore of demonstration. On that shore the sands of our manifestations (to carry the metaphor further) are being born and accrued as the timeline of our life experiences. It says above that all creatures are created by it. Then 'he created them with Hei.' This the Hei discussed above that is the realized form of creation. We are led here to the fulfillment of that which was created. On the Sabbath Binah ascends and then is the Kingdom of Heaven revealed through this additional soul or Neshamah. This Neshamah is the ensouled form that has been created. The soul of the form gives it the connection with all that is. Further on we see revealed that this very same soul is the 'I AM' of Exodus. Connection only occurs in a moment of self realization. This realization is the consciousness of unity that exists between the image and the reflected form. As above so below is the concept touched on here. The rest that is described or the Sabbath is the fulfillment of creation. It is the absolute certainty of knowing through the gate of creation Binah that the forms of creation are intricately connected to every thought of creation. Then Samael and the Serpent are mentioned. At first this gives us pause because we tend to think of these words are symbols of evil but seen within this context of energy we learn a very important lesson. The energy of I AM or that is identified with your connection to unity, to self, to God must be raised in order for the transformation of realization to take place. It is this transformation that is being brought to our minds here and throughout the Torah. See the connection and raise your consciousness in the moment to meet and merge with this connection. Take the primal forces of the Serpent and Samael-the evil inclination and transform them by lifting yourself up through the inspiration of Torah, the inspiration of the movement of soul in connection.
The next part 'all people of the earth shall see that you are called by the Name of Hashem; and they shall be afraid of you" reveals what we are going for. Read this fear here and elsewhere as Awe the state of mind that is both open and upward glancing. Be open to the connection that is always offered. The sign that is always the same for the Covenant, the Sabbath, the holidays, and the Tefilin above is our recognition of this connection. This recognition comes through for us by the lightning flash within, the Kundalini spark or rush of connection that connects the below (spine-mulahadra chakra) with the above (the sahasara chakra-the thousand petalled lotus).