Chasidut על ראש השנה 53:20

And therefore, when we are waking from sleep, we must wash our hands with water. Water represents knowledge, as in, "the earth will be filled with knowledge as the waters cover the sea bed". Isaiah 11:9. We must evoke the waters of knowledge to evoke order and banish impurity, which is attached to disorder, which has become attached to the hands. The entire power of the forces of evil is only from disorder, when a person is not receiving perfect sustenance from order. This is represented by the darkness of night, by sleep, when the body, which corresponds to night, remains without sustenance from the intellect, which corresponds to day. During this time, the forces of evil are sustained from there, from disorder, become attached specifically to the hands. This is because the above rectification of binding and bridging disorder into order is represented by the Yud, which corresponds to the Kaf, which represents the hands, as in, 'you formed me backward and forward and placed your hand upon me', as brought on the verse "Open your hand". The entire world compared to G-d is in the category of disorder. G-d is exalted beyond all spiritual worlds, and all the worlds are in disorder before Him, since all the worlds are guided by Malchut as explained in the lesson as mentioned above, and the Malchut corresponds to disorder, and said above. This corresponds to "the world was created in the month of Tishri". Rosh Hashanah 27b. Tishri represents tav-shin-resh-kuf, disorder, Malchut. The world was created mainly so that we come to know G-d Zohar II 42B, so that we acquire perfect knowledge, which is knowing G-d. That is the true essence of knowledge, and only that is considered knowledge, as written, "you shall know today and restore to your heart that G-d is the Lord". Deuteronomy 4:39. The main purpose of creation was to bring disorder into order, to elevate all worlds to their root, so that disorder, representing the totality of all worlds, will become brought into order, which is knowledge, specifically the knowledge of G-d. That is the main purpose and what will remain at the very end. Everything else will become nullified into it. But how does one achieve this, binding and elevating all worlds corresponding to disorder, to the roots, into order, which is wisdom and knowledge? This is only possible in this world of action, by means of observing the practical commandments of the Torah. The Torah, as a whole, is held in the hands, which are the tools of action, as in "today to do them". Deuteronomy 7:11. This is alluded in "the two tablets of the covenant are in my two hands". Deuteronomy 9:15. Torah, represented by the two tablets of the covenant, is held within the two hands, which represent the tools of action, for the hands place all things where they are needed. This is true regarding the world as a whole: by means of the hands, the tools of action corresponding to the totality of the Torah, we take all the worlds, corresponding to disorder, elevating them and bringing them to G-d, so that they are absorbed within their root in order. This is why the Zohar tells of Rabbi Eliezer who lifted his two hands as he was about to die and said "woe that two Torahs are about to disappear from the world". Zohar I 99a. The two hands represent the totality of the Torah, represented by the written Torah and the oral Torah, which is why holiness is evoked mainly through the sanctity of the hands. This is represented by the washing of the hands in the morning. When we sleep, the life sustenance disappears and the forces of evil that are attached to disorder become attached specifically to the hands, for they are always seeking to be nourished from holiness. And since holiness – bringing all worlds to the root, bringing disorder into order - is by means of the hands, the main attachment of the forces of evil that always seek division and to separate disorder from order is specifically to the hands, the main site of sanctity. The hands are the main tools by means of which we are able to bind and elevate disorder into order, and therefore, they are also the main place where the forces of evil are attached. That is why we must wash our hands with water immediately upon awakening, to evoke the waters of knowledge and evoke order, so that the forces of evil attached to disorder will be banished. This is what our Sages said, "the evil spirit that rests on the hands as a princess and is particular not to leave unless the hands are washed properly". Shabbat 109a. This force of evil is rightly called a princess, for it is attached to a blemish of the Malchut caused by separating Malchut and saying 'I shall rule', which causes everything to be disordered, which is the source of judgments and evil forces. That is why it is called a princess.

Exodus 20,8 “keep remembering the Sabbath day to keep ‎it holy.” In the review of the Ten Commandments by Moses ‎in Deuteronomy 5,12 the Torah writes: ‎שמור את יום השבת לקדשו‎, ‎‎“observe the Sabbath day to keep it holy.”
‎[Moses there adds the apparently unnecessary words: ‎כאשר צוך ה' אלוקיך‎, “just as the Lord your G’d has commanded ‎you.” Apparently, aware of the slight variation in the text from ‎our verse, Moses reassures the people that this is not a deviation. ‎Ed.]‎
‎[Most students in elementary school are already familiar ‎with the line in the hymn of ‎לכה דודי‎ that ‎שמור וזכור בדבור אחד ‏השמיענו א-ל המיוחד‎, “shamor and zachor the One and ‎only G’d has let us hear as a single word.” Ed.] The source ‎of the words in the hymn are found already in the Talmud Rosh ‎Hashanah 27. The deeper meaning of this somewhat enigmatic ‎statement is that the commandments of the Torah may be ‎divided into two parts; 1) the actual physical performance of the ‎commandment; 2) awareness at the time of performance of the ‎underlying intention of the Creator when He gave us this ‎commandment.. The qualitative difference between these two ‎aspects of the commandment is that only the performance is of ‎the essence, the underlying intention of G’d when formulating ‎the commandment is secondary.‎
There is, however an exception to this rule, and this ‎exception is the commandment of keeping the Sabbath holy. In ‎this instance the Torah clearly spelled out what our thoughts ‎must be when observing the Sabbath properly, i.e. the fact that it ‎is a testimonial of G’d having created the universe in the 6 days ‎preceding the first Sabbath. When a Jew refrains from doing any ‎of the activities which are forbidden on the Sabbath but he fails ‎to reflect on the fact that the sanctity of this day is due to G’d ‎having bidden us to remember that he created the universe in the ‎‎6 days preceding the original Sabbath, such a Jew has not ‎observed the commandment of “keeping the Sabbath.” Seeing ‎that the ‎זכירה‎, “the remembering,” primarily by reciting the ‎‎Kiddush is an integral part of the Sabbath is cited first ‎shows that as opposed to the other positive commandments ‎where the performance by the body is the primary element, this ‎is not the case in respect of the commandment of the Sabbath. ‎The very expression ‎זכר למעשה בראשית‎, “in commemoration of ‎the process of creation,” (on several occasions (in both the ‎‎shacharit and mussaph prayers) is proof that our ‎sages viewed this element of the Sabbath day as an essential part ‎thereof, no less so than the abstention from the type of work that ‎G’d “rested” from, i.e. ‎וינפש‎, on the original Sabbath of creation. ‎The Sabbath is the symbol of our faith that G’d preceded the ‎universe and therefore is the only Being in the universe deserving ‎to be worshipped as Deity.‎ ‎