BREISHIS’, therein is ‘trei’ (two) and therein is ‘Shabbos’, in that fashion you derive from B’reishis - Bara Shis (Created six), these hint at two types of Shabbos. Upon them is written, “the children of Israel guarded the Shabbos to make the Shabbos…” two times Shabbos is mentioned, one in reference to the supernal Shechinah, and the second refers to the earthly Shechinah. “L’dorosam”, why is L’dorosom spelled without a vav? To indicate that fortunate is he who prepares for himself a dwelling place for two aspects Shabbos in two chambers of his heart. And removed from therein the yetzer hara who is Chilul Shabbos. “Bris Olam”, this refers to the Tzadik , upon whom They (the two Shechinas) rest, one to fill him, and one to be filled from him. “Bnei Yisrael”, refers to the two kidneys, (the sefiros of) Netzach and Hod, the sons of Yisrael Sabba (the upper part of the Partzuf of Abba), who is the Amuda D’Emtzaisa (the middle pillar ). The three together are represented by the three “Sh’vee’ee, Sh’vee’ee, Sh’vee’ee” (from the chapter of “VaYichulu”), which refer to the three Avos. Oneg (ענ"ג) Shabbos, (the letters spelling O’N’eG’ come from the verse:) “And the river N’ahar (נ) flowed out of E’den (ע) to water the G’arden(ג).” “And the river”, there are two types of rivers. One is called a tributary, and one is called a source. (These are similar to the two Shechinas as mentioned above) “Eden”, about the supernal Eden it is written, “No eye has beheld it except for G-d”( Isaya 64 3). That river is the letter Vav that leaves the supernal Eden, which is represented by the letter Aleph, and flows between (the partzufim of) Abba and Ima. It travels five hundred years, until it reaches the seventh Tzadik. From there it waters the Garden, which is the lower Shechina. Fortunate is he who guards a dwelling place for Shabbos which is his heart, not letting the sadness of the spleen encroach. Nor the anger of the gall, which is the fire of Gehenom, upon which is written, “do not burn a fire in any of your dwelling places on the day of Shabbos”. And this is surely true, for anyone who gets angry is as if he has kindled the fires of Gehenom. The 39 categories of prohibited work on Shabbos correspond to the 39 lashes of Shabbos. They (the 39 lashes) are derived from the 10 curses that Adam was given (after the sin) plus the 10 of Chava, plus the 10 of the Serpent, and the 9 that the land was cursed. For that reason the masters of the Mishna had taught that the punishment of lashes was not meted out on Shabbos. For the 39 prohibitions are in place of the 39 lashes. There are Two forms of prohibited transference on Shabbos. One is the ‘removal’ the other is ‘placement’. When they are done simultaneously (that is the main transgression of transference on Shabbos). One who removes an item from its’ (original) place, and places it outside of its’ (original) place and domain, is as if he had uprooted the “Tree of Life”, which corresponds to the Bris Kodesh, and places it in a foreign domain, one who does that causes the uprooting of his soul from its (original) domain, and it being placed in another domain which is the gall and spleen. That (the transgression of transference on Shabbos) was the cause of the Jewish nation being uprooted from the land of Israel and were exiled to the foreign land which is the ‘public domain’. Thus it is the same, that one who place his Bris Kodesh in a foreign domain (causes exile). Shabtai (Saturn) the spleen, and the Chama (sun) which is akin to an evil wife, the gall. (Earlier it was stated the sadness of the spleen and the anger of the gall, that is why we are returning to them.) Shabtai, upon whom it is written, “the pit is empty there is no water” there is no water, yet there is snakes and scorpions. They correspond to hunger, thirst, jealousy, eulogizing, darkness and cloudiness. Those are symptoms of exile for the Jewish people. Therefore the Jews must make a change when Shabbos enters in all those six aspects (hunger, thirst etc. that is accomplished by making Oneg Shabbos by means of bathing, clothing, lighting, eating, drinking, sleeping ) As has been established. As well one must avoid weekday speech on Shabbos. Once no place can be found for it (the negative forces) to dwell therein. She runs away, similar to the maidservant of Avrohom, about whom is written, ‘from Sarai my matron I am escaping’. The spleen, about her is written, 'remove your shoes from your feet’, the shoe is filthy, the putridity of the seed, 'for the place upon which you stand is holy land’. Holy land refers to Shabbos (the time counterpart of the physical space). About her the Schechina says, 'I have removed my garment (the weekday ones) how can I put them back on, I have cleansed my feet, how can I soil them.’ In this fashion it is incumbent for a person to make changes for Shabbos in regards to clothing, lighting and dinning. Aside from those changes one must also make sure to add onto Shabbos from the weekday (by starting Shabbos early and ending Shabbos later the required). The greater the addition the greater the Nshama Yesayra he is granted. Whomever detracts from Shabbos (by starting late , ending early, etc.) will have his Nshama yesayra detracted, heaven forbid. Whoever adds to it will get additional merits.