What is considered 'early'?

Rashi: It is on Erev Shabbos.

Mishnah Berurah (250:1) - it is right after Shacharis, unless he always learns then. Bi'ur Halachah - some say, even before Shacharis.

What is 'Hotza'as Shabbos'?

Rav Elyashiv: It is spending money [to buy needs of Shabbos] and to borrow for this.

Why do we need a source to rise early to prepare for Shabbos? One should be zealous to do all Mitzvos promptly!

Rav Elyashiv: Acharonim say that here, the Torah added that the Mitzvah itself is Zerizus. If one delayed, he nullified the Mitzvah as long as he delayed. For other Mitzvos, he did the Mitzvah itself, just he nullified Zerizus.

Daf Al ha'Daf: One might have thought that Hachanah for Shabbos is mere Hechsher Mitzvah, so Zerizim need not do it promptly. Rav Chisda teaches that it is a Mitzvah, so the usual law of Zerizus applies to it. Bi'ur Halachah asked why the Rambam omitted Rav Chisda's teaching. A Chacham answered, since he taught that even the most esteemed person must engage in needs of Shabbos, surely it is a Mitzvah, and one must do it with Zerizus.

How do we learn from "v'Hayah ba'Yom ha'Shishi v'Hechinu Es Asher Yavi'u"?

Rashi: They prepared right after bringing [the Man], early in the morning - "va'Yilketu Oso ba'Boker ba'Boker."

What is Botze'a?

Rashi: It is Birkas ha'Motzi.

Daf Al ha'Daf: The Rema (OC 291:4) obligates two loaves for every meal that one eats on Shabbos. The Magen Avraham says that one is Yotzei with Pas ha'Ba b'Kisnin (two whole cakes); the Taz disagrees. The Kitzur Shulchan Aruch (77:17) says that also at a Kidush before the bread meal, one should bless on two whole cakes. Be'er Yakov (273:10) disagreed. One is Yotzei via the cup of Kidush, since this is not his primary meal. (NOTE: Every meal requires Lechem Mishneh - why is 'this is not his primary meal' relevant? L'Chatchilah, one should not rely on wine to be considered a Seudah, for some Rishonim disagree. Also, some require drinking a Revi'is aside from the cup of Kidush (MB 273:25, 27). Why does Be'er Yakov assume that all who eat at a Kidush drank enough wine?! - PF) No one is stringent about this. One may be stringent in his house, or inconspicuously, but he should not request whole cakes due to making controversy, or haughtiness.

What do we learn from "Liktu [Lechem Mishneh]"?

Rashi: This implies holding; there is no source to cut two.

What is the meaning of 'Kol Shirusa'?

Rashi: He cut a large piece to suffice for the entire meal.

Iyun Yakov: Rashba and Rav Hai Gaon explained, he cut all the loaves in front of him. Tzlach asked, Rav Ashi said, since he does so only on Shabbos, it does not look like gluttony. Did they bring more than one loaf in front of him on weekdays?! People will say, also on a weekday, he would cut all the loaves!

Rav Elyashiv: According to the Rashba, this is relevant to what came before (Rav Kahana cut only one loaf). According to Rashi, it is a new matter.

Daf Al ha'Daf: The author of Rivevos Efrayim asked why the Rambam (Hilchos Shabbos 30:9) requires cutting two loaves. Even though R. Aba requires this, Rav Ashi is Basra'ah (later; the Halachah follows Basra'ah), and he holds that it suffices to cut one! Perhaps he explains that Rav Ashi said also 'R. Zeira cut on Kol Shirusa', i.e. both loaves, like the Rashba. A support is that Ravina asked him about this. Since they discuss R. Zeira's conduct, this implies that the Halachah follows him. However, Beis Aharon v'Yisrael (12:5 p.151) asks that the Rambam rules like Rashi, that one cuts a big piece, and it suffices to cut one loaf! The Rambam does not explain R. Aba to require cutting both. Also R. Zeira cut both, but he did not explicitly say that one must do so!

How does doing so only on Shabbos evade looking like gluttony?

Rashi: It shows that he endears Seudas Shabbos, to eat much.

What is the significance of three or four meals on Shabbos?

Maharal #1: The four correspond to Ma'ariv, Shacharis, Musaf and Minchah. Rabanan do not count Musaf, for its time is the entire day; it has no fixed time.

Maharal #2: R. Chidka holds that the three daytime meals correspond to three times during the day - Shacharis, Minchah Gedolah and Minchah Ketanah. Each is called Yom; it is its own time. Rabanan say that there are two times - Shacharis and Minchah. Each has its own income - "v'Atah Nosen Lahem Es Achlam b'Ito."

Iyun Yakov #1: There are three that testify about each other - Shabbos, Hash-m and Yisrael.

Iyun Yakov #2: He eats an extra meal corresponding to the extra Neshamah on Shabbos. (NOTE: In the days of Chazal, the norm was to eat two meals on a weekday. - PF)

Why do we expound the three times it says "ha'Yom"?

Maharsha: All of them are extra. It could have said Ichluhu ha'Yom Ki Shabbos ha'Yom la'Shem Lo Simtza'uhu. (NOTE: This implies that only the third is extra! It said ha'Yom three times - we expound as if it says three times Ichluhu ha'Yom. One who eats the three meals is saved from three harsh "Yomim" (118a - the birth pangs of Moshi'ach, judgment in Gehinom, and the war of Gog and Magog). Salvation and Ge'ulah is called Yom; affliction is called night.

Iyun Yakov: One must fulfill the three meals to honor Shabbos, even if there is a little pain due to changing his routine. If there is much pain, he should not do so (Rambam Hilchos Shabbos 30:9)

Why are three or four meals obligatory on Shabbos, but not on Yom Tov?

Maharal #1: Shabbos is a day of Oneg and rest. There must be a meal at each time. Without this, it is not total Oneg.

Maharal #2: The Kedushah of Shabbos is automatic; it has separate times; each obligates its own meal. The Kedushah of Yom Tov is via man.

Rav Elyashiv: Also women are obligated in three or four meals on Shabbos and Lechem Mishneh. The Ran says that R. Tam obligates them, for the miracle of the manna was also for them. The Ran says, this is not needed. It says "Zachor" and "Shamor" - since women are commanded in Shemirah (a Lav), they are commanded also in Zechirah (Berachos 20b). This includes all obligations of Shabbos. R. Akiva Eiger says, Yom Tov is different. The obligation to eat on Yom Tov is "Atzeres Tihyeh Lachem" - half must be for you (Pesachim 68b). There is no Hekesh to the Isur Melachah on Yom Tov. Therefore, a woman may fast on Yom Tov, and if she forgot Ya'aleh v'Yavo in Birkas ha'Mazon, she need not repeat it. They challenged him. Women should be obligated, for Nes ha'Man was also for them (Rif and Rosh in Pesachim, Perek 10)! I answer, a commemoration of the manna does not obligate a bread meal. For Yom Tov, we needed to learn from "Atzeres Tihyeh Lachem"! The manna was not bread. Any food suffices to commemorate the manna, as long as it is double. R. Yonah brings from Tosfos that Seudah Shelishis does not require bread, only the first two Seudos in which there is Kidush, for Kidush must be where there is a meal. R. Yonah holds that the obligation to have bread is only mid'Rabanan; Tosfos was unsure whether we can learn bread meals from the manna. If the only source to obligate is due to Kidush, we learn this from the Aseh of Yom Tov, from which women are exempt.

Daf Al ha'Daf: R. Tam obligates women in Seudah Shelishis, for the miracle of the manna was also for them. The Ramban says, this is not needed. Women are like men for all actions of Shabbos. In Sefer ha'Yashar, R. Tam gave another reason - every Aseh mid'Rabanan applies equally to men and women.