Shabbos surpasses even Creation's work

וברש"י אע"פ שתהיו רדופין במצות המשכן שבת אל תדחה כו'.

And in Rashi: even though you will be eagerly pressed in the mitzvah of [building] the Mishkan, do not let it push aside the Shabbos.

Rashi teaches that however urgent and beloved the work of building the Mishkan was, it could never override the sanctity of Shabbos.

דכתיב שבתותי לשון רבים.

For it is written "Shabbsosai" (My Sabbaths) in the plural.

The Torah uses the plural form, "My Sabbaths," which the Sefas Emes takes as a hint to a deeper truth about Shabbos.

כי ענין השבת אין לה הפסק.

For the matter of Shabbos has no interruption.

The reality of Shabbos is continuous; its holiness is never truly broken, even during the workweek.

וכפי עבודת האדם בימי המעשה כן הוא השבת.

And according to a person's avodah during the weekdays, so is his Shabbos.

The quality of one's Shabbos is shaped by the avodah he invests in the six weekdays that lead up to it.

ובודאי בעשיית המשכן הי' קדושה גדולה במעשה.

And surely in the making of the Mishkan there was a great holiness in the deed itself.

The very labor of constructing the Mishkan was suffused with profound kedushah — it was holy work.

והוא מעין ששת ימי בראשית ממש.

And it was literally a semblance of the six days of Creation.

Building the Mishkan paralleled the original work of Creation, mirroring the sheishes yemei bereishis.

כחשר חכמים הגידו כי במעשה המשכן ניתקן כל מעשה בראשית.

As the Chachamim said, that through the making of the Mishkan all of Creation was rectified.

Chazal teach that the construction of the Mishkan brought a tikkun to the entire created order, restoring and perfecting it.

ועל זה כתיב כח מעשיו הגיד לעמו.

And about this it is written "the power of His works He told to His people" (Tehillim 111:6).

This creative power, which Bnei Yisrael wielded in building the Mishkan, is what the pasuk means by Hashem telling His people "the power of His works."

כמ"ש רז"ל יודע הי' בצלאל לצרף אותיות שנבראו בהם שמים וארץ.

As Chazal said: Betzalel knew how to combine the letters with which the heavens and earth were created.

Betzalel possessed the same creative power as Creation itself — mastery of the holy letters through which Hashem brought the world into being.

ועל ימי המעשה כאלה נאמר אח"כ שבתותי תשמורו.

And concerning weekdays such as these it was then said: "My Sabbaths you shall keep."

Precisely because the weekday labor of the Mishkan was so exalted, the Torah still insists that even this must yield to "My Sabbaths you shall keep."

כי הכתיב לעצמו כביכול מנוחה כו'.

For He, as it were, ascribed rest to Himself.

Hashem Himself, so to speak, "rested" on Shabbos, signaling that the menuchah of Shabbos surpasses even the holiest activity.

לומר כי גדלה מעלת השבת מימי המעשה של מעשה בראשית.

To say that the level of Shabbos is greater than the weekdays of the work of Creation.

The rest of Shabbos stands higher than even the creative days themselves — higher than the very making of the world.

וזהו הטעם כי אני ה' מקדישכם.

And this is the reason: "for I am Hashem who sanctifies you."

It is Hashem Himself who sanctifies Bnei Yisrael through Shabbos, and this sanctification is without end.

א"כ אין לדבר סוף.

If so, there is no end to the matter.

Because the source of the sanctity is Hashem's own infinite kedushah, the holiness of Shabbos has no limit.

ולעולם שייך קדושת שבת עד לעתיד יום שכולו שבת.

And forever the sanctity of Shabbos applies, until the future "day that is entirely Shabbos."

The holiness of Shabbos is perpetual and ever-ascending, culminating in the Messianic era — the "yom shekulo Shabbos."

וכן סידר הקב"ה מעלת השבתות זה אח"ז עד שנזכה ליום שכולו שבת כי כל השבתות הם הכנות לעוה"ב.

And so the Holy One, blessed be He, arranged the levels of the Sabbaths one after another, until we merit the "day that is entirely Shabbos," for all the Sabbaths are preparations for the World to Come.

Hashem ordered the Shabbosos as an ascending series, each one building toward the next, every Shabbos serving as a hachanah (preparation) for olam haba, the day that is wholly Shabbos.

ז"ש ושמרו כו' לעשות כו' השבת לדורותם כו':

This is the meaning of "and they shall keep… to make… the Shabbos throughout their generations."

"Ledorosam," throughout the generations, expresses this unending chain of Shabbosos, each a preparation leading the world ever closer to the ultimate, eternal Shabbos.

Summary: Even the supremely holy work of building the Mishkan — which paralleled the six days of Creation and through which Betzalel wielded the creative power of the holy letters — could not override Shabbos. The plural "Shabbsosai" teaches that Shabbos is continuous and shaped by one's weekday avodah, and that its rest, in which Hashem Himself "rested," stands higher than even the work of Creation. Since the One who sanctifies us is infinite, the holiness of Shabbos is endless, arranged by Hashem as an ascending series of Shabbosos — each a preparation for the World to Come — leading toward the day that is entirely Shabbos.