Around 2-3 weeks ago someone asked me whether a double portion of mon fell before Yom Tov and I pointed them to Tos in Beitzah 2b the end of d"h v'haya:
תימה דכאן משמע שהמן לא היה יורד בי"ט כדפי' רש"י הששי הראוי להכנה וזהו בחול והא אמר ויברך ויקדש ברכו במן וקדשו במן שבשבת לא היה יורד מן אבל בי"ט היה יורד וי"ל דמדרשים חלוקין כדאיתא במדרש (מכילתא פ' בשלח) שבת לא יהיה (שמות טז) לרבות יום הכפורים לא יהיה בו לרבות י"ט שלא היה יורד בהן מן ועי"ל דאפי' היה יורד בי"ט מ"מ בי"ט שחל להיות בע"ש לא היה יורד מדכתיב קרא בו ביום הששי ולא כתיב ששי משמע הששי המיוחד שהוא ראוי להכנה ולא בששי שהוא יו"ט
The problem is that there are 2 halachos that we learn from the mon: 1) the requirement to have lechem mishneh to commemorate the double portion of mon; 2) we eat seudah shlishis on shabbos because there were 2 portions of mon left to eat on that day. If a double portion of mon fell for Y"T like shabbos, and therefore we require lechem mishneh on Y"T, then shouldn't we also have to eat seudah shlishis on Y"T?
Be that as it may, the reason I bring this topic up is because of the Daas Zekeinim/Hadar Zekeinim's explanation based on Midrash of why there are 2 sheep offered for the korban musaf on Shabbos:
כל מעשים של שבת כפולים. שירו כפול מזמור שיר ליום השבת. תענוגו כפול וקראת לשבת עונג ולקדוש ה׳ מכובד. עונשו כפול מחלליה מות יומת. לחמו כפול לחם משנה. קרבנותיו כפולים שני כבשים. וזהו שאנחנו אומרים ותצונו ה׳ אלהינו להקריב בה קרבן מוסף שבת כראוי לו.
The Ohr haChaim similarly comments:
טעם שמוסף שבת הוא מועט מכל מוספי ראש חודש ומוספי יום טוב והמועדים, הוא סוד לחם משנה
If you know what he means by "sod lechem mishneh," I guess keep it a secret.
The Abarbanel is having none of this:
ואמנם למה היה מוסף השבת שני כבשים כתמידין כתבו מאחרוני המפרשים שמפני שבשבת דבורו כפול זכור ושמור לכן היה קרבנו שני כבשי׳ כנגד שני הדבורים שנאמרו עליו ואינו נכון. כי הנה זכור ושמור בדבור אחד נאמרו
His explanation is that the 2 sheep correspond to the 2 reasons for shabbos, 1) zecher l'maaseh braishis; 2) zecher l'yetzi'as Mitzrayim, or they correspond to 1) the act of creation; 2) Hashem's hashgacha in maintaining creation.
In the sefer V'Darashta v'Chakarta (telita'ah, question #5 on the parsha), R' Grossman asks: if bringing 2 sheep corresponds to the doubling of the portion of mon, to the "sod lechem mishneh" as the Ohr haChaim puts it, then since a double portion also fell for Y"T shouldn't Y"T have the same korban as Shabbos?
B'mechilas k'vodo, I don't understand the question. Putting aside that whether the double potion fell for Y"T is a machlokes I still don't get it. Maybe ain hachi nami, if there was no other reason for the musafim on Y"T, they would be the same as those of Shabbos. But there are other reasons! Because a double portion of mon fell for Y"T doesn't preclude our offering more korbanos to celebrate and recognize other aspects of Y"T that do not apply on shabbos. Why should the "sod lechem mishneh" be dominant and push off the very good reasons (whatever they are -- see the various meforshim) we might have for offering an increased number of korbanos on Y"T?
To answer his questioh he suggests that there is a difference between the way the mon fell before shabbos vs the way it fell before Y"T. Before shabbos the people would gather one portion of mon which would then miraculously double in size and they would find that they had twice as much as they had gathered. Before Y"T, they would gather a double portion, i.e. twice as much as on a normal day.
It's like l'mashal 2 people who beis din paskens have to pay $200. One has to pay $200 because they stole $100 and now have to pay keifel = $200. The other has to pay $200 because they took a loan and owe $200. That $200 is all keren, not keifel. Shabbos is keifel, is one portion turned into two. Y"T is a double portion k'peshuto, meaning the people gathered twice as much as they did on an ordinary day.
Unfortunately he does not quote any proofs to this assertion in this piece, but references what he wrote elsewhere in a piece that I have been unable to location online.
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