Why did Moshe need to instruct them to eat the second Omer on Shabbos?
Rashi: Confused at the change in their regimen, on Shabbos morning they asked Moshe whether they should go out to collect the Manna, as they had done for the last six days, to which Moshe replied that what was left from yesterday was what they should eat today. 1
Ramban #1 (to 16:23): Even though they had been allowed to leave it over until the morning, having been forbidden to do so throughout the week, they were hesitant to eat it, until Moshe instructed them to do so.
Ramban #2 (citing Ibn Ezra): Refer to 16:23:2:2 .
Seforno: Throughout Shabbos, they were permitted to eat what they left over from Erev Shabbos - something that they would not be permitted to do after Shabbos.
Rashi: And when he saw their concern that the Manna had ceased permanently, he assured them that today (Shabbos) they would not find it in the field, but tomorrow they would.
Why did Moshe repeat the word "ha'Yom" three times in this Pasuk?
Seforno: Moshe instructed them, a. to eat the Manna on specific occasions during Shabbos; b. that the entire day they were permitted to eat the Manna that remained from yesterday; 1 c. that from now on, they would never find Manna on subsequent Shabbosos.
Shabbos 117b: To teach us that one is obligated to eat three meals on Shabbos (one at night and two during the day).
Shabbos 118a: To teach us, via three Gezeiros Shavos "Yom" - "Yom," that whoever eats three meals on Shabbos will merit to be saved, a. from the pangs of Mashi'ach; 2 b. from the Din of Gehinom; 3 c. from the war of Gog and Magog. 4
Rashi: They allude to three separate questions that Bnei Yisrael asked Moshe regarding the Manna on that first Shabbos. 5
From the Pasuk, "[Hinei Anochi Shole'ach Lachem ... Lifnei Bo] Yom [Hashem ...]" (Malachi 3:23).
"Yom Evrah ha'Yom ha'Hu" (Tzefanyah 1:15).
"b'Yom Bo Gog" (Yechezkel 38:18).
See Gur Aryeh at length.
The Gemara (Shabbos 117b) derives from the three instances of the word "ha'Yom" in this Pasuk, that we must eat three meals on Shabbos. What idea do we express by eating those three meals?
Maharal (Be'er Ha'Golah, Be'er #2, p. 34): (By observing Shabbos, we testify that Hashem created the world - see Shemos 20:11 and 31:16-17 .) It is a Mitzvah to enjoy oneself on the Shabbos (Oneg Shabbos), to demonstrate that Hashem created for us a perfect world, which lacks for nothing. People generally eat a meal at night (in any case), and failing to eat two daytime meals would signify that something is lacking. 1
Maharal means, it appears, that people generally eat two meals daily - at the beginning and at the end of the day. Both of these meals must be eaten on Shabbos, demonstrating that we ourselves, and indeed the world, are in a state of completion on Shabbos. Specifically, even the second daytime meal must be eaten within Shabbos itself, and not afterwards - for a total of three meals. (EK) (This meal is commonly known as 'Shalosh Se'udos' - three meals - because it is what shows that all three meals were in honor of Shabbos.)
The Chachamim (Shabbos 117b) derive from the three words "ha'Yom" in this Pasuk, that we must eat three meals on Shabbos, whereas Rebbi Chidka (ibid.) derives that four meals are required - one at night, plus three daytime meals to correspond to the three words "ha'Yom." What is this disagreement based upon?
Maharal #1 (Chidushei Agados Vol. 1, p. 54, to Shabbos 117b): According to the Chachamim, the three meals correspond to the three Tefilos of Shabbos - Arvis, Shacharis and Minchah. 1 Rebbi Chidka adds a fourth meal, to correspond with Musaf as well; whereas the Chachamim disagree because Musaf does not have a set time.
Maharal #2 (ibid.): Each time-period of the day should have its own set meal on Shabbos, because Hashem allots separate Parnasah for each time period, as we learn in the Pasuk, "and You give to them their food at its time" (Tehilim 145:15). 2 Rebbi Chidka divides the daytime into three distinct periods - Shacharis (morning), Mincha Gedolah (early afternoon), and Mincha Ketanah (late afternoon); whereas the Chachamim have only two - Shacharis and Minchah. 3
Bach to O.C. 291 (2): Each Tefilah on Shabbos has a different theme, corresponding to the three unique Shabbosos in history - a. the Shabbos of Creation; b. the Shabbos of Matan Torah; c. the future Shabbos repast for the Tzadikim. The three meals of Shabbos have these same distinct themes (as reflected in their Zemiros. As such, the timing of the three Shabbos meals should (ideally) be adhered to).
See Maharal (ibid. p. 57) further, as to why this idea is hinted to by the word "Yom." Also see Maharal in Netzach Yisrael (Ch. 36, p. 163).
Maharal (Chidushei Agados loc. cit.): Yom Tov does not require three meals, because unlike Shabbos, it is not a day of "Oneg." Furthermore, Shabbos has inherent sanctity, whereas Yom Tov is dependent upon Yisrael to sanctify it. (Perhaps this means that just as Shabbos comes naturally every seven days, its Seudos also follow the course of the natural day, whereas the Seudos of Yom Tov are not bound by the sun's motion. (EK))
The Gemara (Shabbos 118a) interprets based on the word "Yom," that one who fulfills the three meals of Shabbos will be saved from three calamities - from the birth-pangs of Mashiach, the judgment of Gehinom, and the war of Gog and Magog. Why is this?
Maharal #1 (Be'er Ha'Golah, Be'er #2, p. 34): Calamities usually come due to sin. 1 However, these three events are part of Hashem's plan for world history, since its very Creation. 2 One who fulfills the three meals of Shabbos, is acknowledging that Hashem created a perfect world 3 with nothing lacking, and as such he will be saved from these three calamities. a. Night is analogous to death; one who enjoys the night meal of Shabbos, demonstrates the world-perfection that stands in contrast to the darkness and destruction of Gehinom. b. Eating the Mincha-time meal, towards evening, indicates our faith that Hashem created the world to absolute perfection; and he will be spared from the birth-pangs of Mashiach, about which the verse states, "towards evening there will be light" (Zecharyah 14:7). c. The morning meal indicates faith that Hashem perfected the world in matters relating to the "morning" - such as Gog u'Magog, which will take place at the "new morning" for Yisrael, after Mashiach is revealed. 4
Maharal #2 (Netzach Yisrael Ch. 36, p. 162): There are three possible types of deficiency in this world; a. When something is extra - because being superfluous is like being missing; 5 b. When something is lacking; c. If an item's creation was left unfinished, it must constantly be re-defined, with no rest or stability. 6 The three calamities mentioned in the Gemara line up with these three types of deficiency; a) Gog u'Magog represents surplus, his innumerable heathen soldiers will amount to a great multitude, but ultimately they will be negated. b) Gehinom is portrayed as deficient existence, heat and gloom - the fitting place for people who are found to be deficient. c) Yemos ha'Mashiach is an upheaval of new realities, accompanied by birth-pangs. But on Shabbos, Hashem perfects the world, as in the Pasuk, "Nothing may one add to it, nor detract from it" (Koheles 3:14), as Creation was completed and no new existence emerged into actuality. One who enjoys the Shabbos and eats three Seudos, is a believer that Hashem created His world in order to exist, 7 and it will ultimately rise above these three types of deficiency. Hence, he will be spared from their associated events.
Maharal #3 (Nesivos Olam, Nesiv Gemilus Chasadim, end Ch. 1, p. 151): Shabbos teaches that Hashem perfected his world, leaving nothing lacking. Why do we eat three Seudos? One meal is the minimum that is vital for a person's upkeep; but he would still be lacking. The second meal represents filling of that lack. A third meal is one's best condition, and adds the dimension of enjoyment. That is why one can fulfill the third meal with foods other than bread. 8
Bach to OC 291 (2): a. The difficulties before Mashiach's arrival are compared to the pangs of childbirth. In contrast, Hashem created the world in six days, and made it propagate and blossom, without any pain or travail, and without any work or effort - merely by the Word of His Mouth. Hashem created Adam on Yom Shishi, to be immediately ready for the Seudah of Shabbos night (Sanhedrin 38a). It is for this deeply ingrained faith in Hashem's omnipotence that we will be spared from the birth-pangs of Mashiach. b. As above, the morning meal corresponds to the Giving of the Torah. Yisrael was given Shabbos and Yom Tov to gladden their heart, primarily to enable them to involve themselves in Torah (Yerushalmi Shabbos, 15:3). The fire of Gehinom cannot affect those who learn Torah (Chagigah 27a); hence, for the morning Seudah we will be spared from Gehinom. c. The war of Gog u'Magog will yield sustenance and reward for the righteous for seven years (Yechezkel 39:9); this future Shabbos is what corresponds to Seudah Shelishis.
E.g., see Mishnah Avos 5:8-9.
Gehinom is assigned for sinners and evildoers; and yet its initial creation preceded any sin. For more from Maharal about this idea (that even without any sin, this world contains deficiency built into its creation), refer to Bereishis 1:2:2.2:1 .
Although these three events do indeed exist, yet they have a purpose - to bring the world to its perfection. Gehinom must be present, in order to instill in us fear of punishment. The birth-pangs of Mashiach, and the war of Gog and Magog, will come in order to bring about the Redemption.
It seems that the appointed time for the calamity of Gog u'Magog, is specifically just as the world attains the "new dawn" of its perfection. In the morning Shabbos meal, we profess our faith that even this 'deficiency' will reach its rectification. (EK) (Bach lines up the three meals differently; see answer #4).
In a Halachic sense - see Chulin 58b.
In short - a. surplus, b. insufficiency, c. change.
Maharal: Our Pasuk specifically uses the term "Yom," as day symbolizes existence, and night represents lack thereof.
According to some Rishonim - see Shulchan Aruch OC 291:5 .
The same Gemara (Shabbos 117b) adds that one who enjoys the Shabbos, will merit "an inheritance without boundaries" (Nachalah Bli Metzarim). What does this mean?
Maharal (Chidushei Agados Vol. 1, p. 54, to Shabbos 118a): Oneg (enjoyment) and Tzarah (misfortune) are diametric opposites. On other days of the week, Oneg is voluntary; and in truth, because by human condition a person is apt to suffer losses and misfortune, it is not appropriate that he engage in Oneg on the six weekdays. Only on Shabbos, which is a day of rest and perfection, is Oneg appropriate; and for doing so, one merits "an inheritance without Metzarim." The word "Meitzar" means the bounds of a plot of land - which limit and constrict its owner from expanding further. "Meitzar" is from the same root as "Tzarah"; a person who has Tzaros on his mind is limited, whereas Oneg is without bounds. 1 Dimensions and boundaries are properties of the physical; 2 whereas Oneg Shabbos is completely holy, above physicality. 3
Maharal (ibid.) further explains why the Gemara associates this attribute with Yaakov Avinu. Oneg is the sanctity of Shabbos. Pain comes from physicality; it affects those who are bound by time, and can be acted upon by outsiders (which can lead to pain). If a person is above being affected by others, he has Oneg like that of Olam ha'Ba - which Shabbos reflects.
For instance, any physical entity is defined by three dimensions - length, width, and height.
Maharal (ibid.) continues by explaining the Gemara's continuation - For Oneg Shabbos, one is also spared from subservience to foreign kingdoms that bring Tzarah upon Yisrael, and he is granted his heart's desires.
QUESTIONS ON RASHI
Rashi writes: "Moshe said, 'Eat it today, for today is Shabbos' - In the morning, when [Bnei Yisrael] would usually go out and gather [Manna], they came to ask [Moshe] whether or not they should go out. He replied, 'Eat that which you already have.'" Why did Bnei Yisrael need to ask such a question? Seeing as Moshe already told them that the day would be Shabbos, and therefore they should bake and cook on Yom Shishi, and leave over for Shabbos (16:23), wasn't it clear to them that there would be no new Manna on Shabbos?
Gur Aryeh #1: The people thought that they had received a double portion on Yom Shishi for their own benefit, so that they could enjoy baked and cooked Manna for Shabbos - seeing as they would not be able to perform these Melachos on Shabbos. But they still thought that more Manna would fall on Shabbos, for those who wished to eat it plain, without preparation. Moshe responded that they would only be eating the extra portion of Manna from yesterday, because no Manna would fall on Shabbos at all.
Gur Aryeh #2: Although they knew that the morning meal would be a Shabbos meal, consisting of the Manna that they had prepared from yesterday, they thought that the evening meal would be a weekday meal - and that they should therefore gather on Shabbos morning, the food that they would need for that evening. 1
Gur Aryeh: Put in Halachic terms, "Yom Shishi must serve as a Hachanah for Shabbos - not for weekdays" (Beitzah 2b); therefore they thought that the Manna they had gathered on Yom Shishi could not be kept for that meal. In this second approach in Gur Aryeh, the Bnei Yisrael did not yet know that the Seudah Shelishis meal is eaten on Shabbos itself (Gemara Shabbos 117b derives Seudah Shelishis from these Pesukim about the Manna); whereas in Gur Aryeh's first approach, they did know this (see 16:25:1.2:1 ). To both approaches, the Bnei Yisrael could justifiably ask about gathering more Manna, despite that they still had Manna from yesterday. However, Moshe replied that the reason there would be no Manna today, was due to the sanctity of Shabbos itself.
Rashi writes: "In the morning... they came to ask [Moshe] whether or not they should go out. He replied, 'Eat that which you already have.' In the evening, they returned before him, and [again] asked whether to go out; and he said to them, 'Today is Shabbos.'" This is astounding! If Moshe already forbade them to gather Manna in the morning, why did they think the evening would be any different?!
Gur Aryeh #1: They thought that the reason they could not go out to gather in the morning, was only because they still had Manna in their possession. 1 But after they ate up their second [daytime] Shabbos meal, 2 and had no Manna left, they thought perhaps they could now gather more.
Gur Aryeh #2: They thought that the reason they could not gather Manna on Shabbos morning for the evening meal, 3 was due to the rule of "each day for that day" (16:4) - and Motza'ei Shabbos is a different day. 4 But when the evening came, they thought they should go out and gather anew, because 'Yom Shishi does not serve as a Hachanah for weekdays.' 5
Gur Aryeh: And therefore either no new Manna would fall; or perhaps Manna would fall but they were forbidden to gather it yet. (Presumably, Bnei Yisrael could not see whether Manna had fallen outside the Camp, since they were enveloped by the Clouds - CS.)
I.e. Seudah Shelishis, eaten late in the day. This is a continuation of Gur Aryeh's first approach to the preceding question (16:25:1.1:1 ) - that they finished eating the Manna while it was still Shabbos.
Which they thought would be a weekday meal, eaten after nightfall (see answer #2 to the preceding question).
But wouldn't the same problem exist every day of the week? E.g., how could they gather on Yom Rishon for that night, which would be Ohr l'Yom Sheini? Perhaps on weekdays, when they gathered Manna also for the daytime meal, the night meal was deemed secondary to it and included as well. Now, however, they wanted to gather in the morning for the evening only. (EK)
See above, 16:25:1.1:2* .
Rashi writes: "... In the evening, they returned before Moshe, and [again] asked whether to go out (and gather Manna)." But the Manna never fell in the evening - even on weekdays!
Gur Aryeh #1: They thought that Manna had fallen on Shabbos morning, only that they were forbidden to gather it as yet, because they still had Manna from yesterday in their possession. Now that they had eaten it up, they wanted to go out and gather more. 1
Gur Aryeh #2: Since no Manna had fallen that morning, they thought that Manna would fall now, to use for that evening.
Moshe responded that the reason that no Manna had fallen, was because of the sanctity of Shabbos.
Rashi writes: "... In the evening, they returned before Moshe, and [again] asked whether to go out (and gather Manna)." Where do we find an allusion to this in the Pasuk?
Gur Aryeh: The word "ha'Yom" is repeated; this indicates that "Ichlu'hu ha'Yom," and "Shabbos ha'Yom La'Shem," were the replies to two separate questions.
Rashi writes: "... In the evening, they returned before Moshe, and [again] asked whether to go out (and gather Manna)." But perhaps both questions (i.e. ,'Should we gather in the morning?;' 'Should we gather in the evening?') were asked in the morning?
Gur Aryeh #1: Only in the evening, once they had finished their Manna from yesterday, 1 does it make sense that they would ask about gathering it again. 2 In the morning, they did not yet know if they would finish up what they had.
Gur Aryeh #2: One who still has "bread in his basket," yet asks what he will eat at a later time, is lacking in faith (Sotah 48b). 3
This is a continuation of Gur Aryeh's first approach to the preceding questions (16:25:1.1:1 and 16:25:1.2:1 - that they finished eating their Manna while it was still Shabbos.
But according to Gur Aryeh's second approach (ibid.), they indeed asked in the morning about the evening, despite the fact that they still had Manna - simply because they were accustomed to gathering every day for that night as well.
Indeed, this is the lesson to be learned from the Manna (even from its weekday rules); refer to 16:4:4.2:1 above.
Rashi writes: "... In the evening, they returned before Moshe, and [again] asked whether to go out (and gather Manna)." How did they expect to find any Manna in the evening? Even had Manna fallen on Shabbos morning, it would already have melted in the noontime sun (see 16:21)!
Gur Aryeh: On weekdays, the Manna melted only after Bnei Yisrael had gathered what they needed. Bnei Yisrael thought that just as the Manna left over from Yom Shishi did not turn rancid on Shabbos (16:24), so too any Manna that had fallen on Shabbos morning would not melt -- seeing as Bnei Yisrael had not gathered any in yet.
