Come and see: All these hidden deep [mentalities] that emerge from thought [Imma, called "thought"] which the voice [Zeir Anpin] receives, are not revealed until "the word" manifests [reveals and spreads] them below. What is the word? I.e. speech [malchut] and this speech is called Shabbat [when it shines on Man's entire stature]. Because Shabbat is called speech [of holiness] , common speech is forbidden on Shabbat. [Everyday talk on Shabbat takes the power which rules on the weekdays and lets it prevail on Shabbat, and this is a great blemish to malchut.] And [malchut called] speech should prevail [on Shabbat], and not the speech [of the Other Side which is aroused through common speech spoken on Shabbat].

This speech which comes [and is rectified] from the aspect of darkness [from gevurot of Imma] reveals deep [mentalities, i.e. bounty that emerge from Imma] from within it. The meaning of the phrase "out of darkness" is that which emerges from the aspect of darkness [and is rectified]. It is precisely written "out of darkness" [out of the gevurot called "darkness", showing how malchut is rectified from the darkness of gevurot]. (based on the RaMaK and commentaries)

BeRahamim LeHayyim:
Every Shabbat morning we receive a gentle reminder during Kiddush, when we chant:

"If you restrain your foot from pursuing your business on My holy day because of Shabbat; and call Shabbat a delight and the [day made] holy by G‑d honorable; and shall honor it, not doing your desired ways, nor pursuing your business, nor speaking words." (Isaiah 55:13)

Our Sages have interpreted "nor speaking words" to mean the common speech of the weekday. Sure we know about not doing work on Shabbat, but not speaking, that is really hard! The above Zohar tells us the consequences of our speaking regular weekday speech on the Holy Shabbat. It is not unlike the analogy presented in the Tanya:

It is comparable, by way of example, to one who seizes the king's head, drags it down and dips his face in a privy full of filth, than which there is no greater outrage, even if he does it only for a moment, for the kelipot and sitra achra are called "vomit and filth," as is known. (Book of Tanya, Chapter 24)

When we speak weekday talk on Shabbat, we bring the weekday powers that have attached "dross" into the holy union we work so hard to achieve.

Remember, every day has its mate: Sunday-Friday, Monday-Thursday, Tuesday-Wednesday. But Shabbat's mate is Israel. So it is important to stay connected, to stay mindful, not only in action, but also in talk and ideally in thought.

The story is told of a pious man who was walking through his orchard on Shabbat. He saw that his fence was broken, and mentally made a note to fix it that week. Immediately, he did teshuvah for this inappropriate thought, and vowed never to fix the fence as a remembrance of his mistake. That was for a thought only!

On this day, if we "walk the walk" of Shabbat, and "talk the talk" of Shabbat, as described by Isaiah above, we are then promised the rewards in the verse that follows:

"Then shall you delight yourself in G‑d, and I will make you to ride upon the high places of the earth, and I will feed you with the heritage of Jacob your father; for the mouth of G‑d has spoken it" (Isaiah 58:14)

Bracketed annotations from Metok Midevash and Sulam commentaries
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