Chasidut su Esodo 31:17

Construction of the Tabernacle in the desert was an act that ‎paralleled the creation of heaven and earth and corresponded to ‎all known aspects of the order in which G’d created the universe, ‎‎(B’rachot 55). Seeing that this was so, Betzalel, the chief ‎architect of the project was granted the wisdom to understand ‎how the letters of the aleph bet were to be used in carrying ‎out all the details of the task entrusted to him.
Nowadays, this ‎ability of Betzalel at the time of his building the Tabernacle, has ‎been granted to the righteous Torah scholars of varying degrees, ‎who are able to reveal insights into the Torah that have not ‎previously been revealed. By doing so, they become partners of ‎G’d in His creation of the universe. Betzalel also imposed ‎restrictions on himself in his use of the gift G’d gave him, so as ‎not to preempt the Torah scholars throughout the ages and to ‎thereby prevent them from revealing new insights. This is what is ‎meant by the word ‎והותר‎, “there was an overabundance,” i.e. ‎there was enough holy spirit that had been provided to enable ‎Betzalel and his assistants to build the Tabernacle, but instead of ‎exhausting it at the time, Betzalel, in his modesty, was content to ‎leave a surfeit of it to be used by Torah scholars, who in a way are ‎also Torah “architects,” to delight their audiences with their ‎insights in their respective generations.‎

Keeping such considerations in mind, we can ‎understand the comment in the Talmud ‎‎Beytzah 16 that with the onset of the Sabbath ‎the Jew enjoys the presence within him of an additional ‎‎“soul.” This additional soul is taken away again at the ‎end of the Sabbath. The Talmud bases itself on the ‎word ‎וינפש‎ in Exodus 31,17, where G’d’s state of mind ‎on the first Sabbath after the six days of creation has ‎been described as ‎וינפש‎, “He was endowed with a soul.” ‎Since G’d most likely had a “soul” during the six days ‎of creation also, this word must refer to an additional ‎soul. [Rashi (in his commentary there on the ‎Talmud as opposed to his commentary on the Torah) ‎understands the word as the regret experienced at the ‎departure of the additional “soul.” Ed.] It is ‎peculiar that according to the text in the Talmud, the ‎sense of loss felt by the soul on the Sabbath was due to ‎its owner observing rest on the Sabbath, whereas in ‎fact this sense of loss surely was due to the loss of the ‎additional soul at the end of the Sabbath? We must ‎therefore resolve this puzzle by falling back on the ‎Talmud in Shabbat 118 where we are told that ‎if only the Israelites were to observe two consecutive ‎Sabbaths in all its details the messiah would come ‎immediately. In another place we are told if only all ‎Israelites had observed the first Sabbath [in ‎the desert at Marah (Exodus 17,20)] they ‎would have been redeemed at once. In order to ‎reconcile these two statements we must remember that ‎the meaning of the word ‎שבת‎ is not only “to rest,” but it ‎also means “to return, i.e. to repent.” The three root ‎letters ‎תשב‎ when read in this order spell the word ‎‎“teshuva.” This is a clear allusion that the Sabbath is ‎meant to facilitate repentance. This repentance ‎involves recognition that the objectives pursued during ‎the six working days were in the main the pursuit of ‎transient values as opposed to the enduring values that ‎the Sabbath is to help us pursue by our abstaining ‎from the “rat race” that we are part of during the week. ‎When the Israelite becomes aware of this during the ‎course of the Sabbath, he naturally bemoans the ‎departure of the additional spiritual dimension that he ‎had enjoyed during the Sabbath, the dimension the ‎Talmud calls ‎נשמה יתרה‎, an additional soul. The Israelite ‎bemoans the fact that he does not enjoy this additional ‎spiritual dimension during the six days he must face at ‎the end of making ‎הבדלה‎, the ritual signifying the ‎departure of the Sabbath. In light of this, we ‎understand that the Israelites require two Sabbath ‎‎“days” in order to secure the arrival of the Messiah. The ‎first Sabbath will serve as the day when they will do ‎‎teshvuvah, after which they will understand ‎the significance of this day for their spiritual well ‎being. The “second” Sabbath will teach them to enjoy ‎the additional spiritual dimension that concentrating ‎on the study of the Torah brings with it. (On the same ‎day).
‎When the Jewish people left Egypt in great haste, ‎בחפזון‎, as stated by the Torah, (Deuteronomy 16,3) they ‎were not in the frame of mind to appreciate such lofty ‎concepts, seeing that according to all our sources they ‎had descended to the 49th level of impurity, and if they ‎had descended one more rung they would have been ‎beyond redemption. They had been in a state where ‎they greatly enjoyed the taste of the forbidden, the ‎abominable in G’d’s eyes. Hence G’d said to them: “I ‎am the One Who takes you out from this moral ‎morass,” i.e. the ‎סבלות מצרים‎. G’d promised that ‎henceforth they would no longer find these ‎abominations enjoyable but would shun them like ‎death. Instead they would learn to enjoy spiritually ‎uplifting experiences such as the study of G’d’s Torah ‎and observance of its commandments. They would find ‎satisfaction in prayer and the fact that G’d listens to ‎their prayers, and responds positively to their good ‎deeds. It is clear therefore that at that junction in their ‎lives Moses had to address them by using the formula ‎כה אמר ה'‏‎, as they had not yet qualified for the benefits ‎of prophecy from the lofty platform represented by ‎זה‎, ‎a communication from G’d directly without screen. ‎Once they had ascended to far higher spiritual levels ‎they would indeed be addressed by prophecies that ‎had come to Moses under the heading of ‎זה‎.‎