What are the implications of the word "Shabbason" (which has connotations of an Isur d'Rabanan)?
Shabbos 114b: It teaches us that, although the Chachamim permitted cutting vegetables on Yom Kipur afternoon - in preparation for Motza'ei Yom Kipur; if Yom Kipur falls on Shabbos it is prohibited.
What did Moshe mean when he told the people, "Eis Asher Tofu, Eifu ... Basheilu"?
Rashi, Ramban, Targum Onkelos and Targum Yonasan: He informed them that whatever they wanted to bake or to cook tomorrow, they should bake or cook today instead. 1
Beitzah 15b: He was telling them that, with regard to baking and cooking on Yom-Tov that falls on a Friday, they are only permitted to bake and cook on Yom-Tov for Shabbos, relying on what they had already baked and cooked before Yom-Tov. 2 This is support (an Asmachta) for Eruv Tavshilin, which is only mid'Rabanan. 3
Because one is not allowed to bake or to cook on Shabbos. Gur Aryeh - Why does Rashi explain this way? They needed no permission to bake what they wished to bake on a weekday! Moshe's directive was that it would be forbidden to bake tomorrow, on Shabbos; and therefore they should bake today instead. Also see the following question, 16:23:1.1:1 .
See Torah Temimah, note 34, who elaborates.
"That which you would bake, bake...." Chazal instituted that in order to bake on Yom Tov for Shabbos, one must set aside an Eruv Tavshilin before Yom Tov. Beitzah 15b derives this from our Pasuk - 'We may only bake [on Yom Tov for Shabbos], relying on that which was already baked [on Erev Yom Tov].' But how does this Halachic interpretation correspond to the verse's simple meaning?
Maharal (Be'er Ha'Golah, Be'er #1, p. 15): The verse could have sufficed by saying, 'bake and cook today.' It doubles the term "bake," implying that, 'Whatever you wish to bake, bake it all today, as tomorrow [on Shabbos] you will be prohibited to bake even that which was started today.' Chazal deduce that completing a baking that was already started, is considered more leniently than to start baking anew. Both acts are prohibited on Shabbos; whereas on Yom Tov although one may not make an initial start, he may continue what was started yesterday (for the next day which is Shabbos). 1
Maharal: Nevertheless, this derivation is an Asmachta, not a source for a Torah law. The Torah hinted to the Sages that they should make a decree in such a case, and that decree (i.e., not to bake in a case when an Eruv Tavshilin was not made) is mid'Rabanan, not d'Oraisa. This is an example of Maharal's standard approach in instances when Chazal find support for their decrees in the Torah - as he explains in Be'er ha'Golah (loc. cit.) - upon closer examination, we find how Chazal's decree emerges from the verse itself. (EK)
The Gemara (Beitzah 15b) derives from this verse, that in order to bake on Yom Tov for Shabbos, one must set aside an Eruv Tavshilin. What is the deeper symbolism in Eruv Tavshilin?
Maharal (Netzach Yisrael, beg. Ch. 46, p. 182): The days of Mashiach will be days of perfection, with no further accruing of merits or demerits (see Gemara Shabbos 151b). This means that a Rasha will no longer be able to change and do Teshuvah, as he will already have witnessed the good that Hashem will bestow upon Yisrael (and it will no longer be of his own free choice). A Tzadik, on the other hand, will still climb to higher levels and achieve perfection during the days of Mashiach -- because he already started his good choices beforehand. That is the distinction between Yemos ha'Mashiach and Olam ha'Ba (as in Olam ha'Ba there will be no further accrual of merits, even for the Tzadikim). This is illustrated by Eruv Tavshilin. Shabbos is a taste of (me'Eyn), Olam ha'Ba; 1 and as Chazal put it, 'only he who worked before Shabbos can eat on Shabbos!' 2 Yom Tov is like Yemos ha'Mashiach. In that era of abundant goodness, it will be too late to start preparing for Olam ha'Ba; rather, one must start his preparations beforehand. Similarly, we cannot begin preparing for Shabbos when it is already Yom Tov -- unless we began before Yom Tov.
What did Moshe mean by adding, "v'Eis Kol ha'Odeif..."?
Ramban #1 (citing Onkelos): After baking and cooking the two Omers, they ate part of it today and part tomorrow. 1
Ramban #2 (citing the Ibn Ezra): They were permitted to cook and bake one Omer today, whereas the remaining Omer they kept until tomorrow, when they were told to eat it as it was. 2
Why does the Torah here insert "Shabason, Shabbos" before "Kodesh," whereas later, in 35:2, it writes "Kodesh Shabbos Shabason"?
Moshav Zekenim: To teach us that one must add from Chol onto Kodesh, inasmuch as 'Shevisah' (refraining from Melachah) comes before the actual Kodesh, and also after it - on Motza'ei Shabbos.
QUESTIONS ON RASHI
Rashi writes: "L'Mishmeres- li'Genizah." What is Rashi explaining?
Gur Aryeh: Do not translate "Mishmeres" as a command to guard or protect the Manna. 1 Rather, in this context, it simply means to put it aside for the next day.
I.e., interpreting "Mishmeres" as in the verse "Mishmeres Terumosai" (Bamidbar 18:8) - which teaches that Terumah must be protected from becoming Tamei (see Bechoros 34a). (CS)
