The Manna That Melted and the Double Portion Before Shabbat

"And they gathered it morning by morning" (Exodus 16:21), and it is written, "And they brought to him still more freewill offerings morning by morning." This teaches that precious stones and pearls came down for Israel together with the manna. "And the chieftains [nesi'im] brought the onyx stones" (Exodus 35:27). It was taught: the chieftains - actual chieftains; and so it says, "Clouds [nesi'im] and wind but no rain." Our Rabbis taught: "And when the sun grew hot, it melted" - at four hours. You say at four hours; or is it only at six hours? When it says (Genesis 18:1) "in the heat of the day," six hours is already stated. How then do I uphold "and when the sun grew hot, it melted"? Which hour is it when the sun is hot but the day is cool? You must say: at four hours. Whose view is this? Neither Rabbi Yehuda's nor the Sages'. For if it were Rabbi Yehuda's, then all of the first four hours are also morning, since Rabbi Yehuda says the morning prayer may be said until four hours, as it is written (Numbers 28:4) "the one lamb you shall offer in the morning"; yet here it says "and they gathered it morning by morning," and afterward says "and the sun grew hot" at four hours. And if it were the Sages', then all six hours are also morning. If you say it is the Sages, the verse says "morning by morning" - divide it into two mornings. And if you say it is Rabbi Yehuda, this extra "morning" serves him to push it one hour earlier than morning. "And all the chieftains of the congregation came" (Exodus 16:22-23). They said to him: Moses our teacher, why is this day different from all other days? "And he said to them, This is what the LORD has spoken." They said to him: when? He said to them: tomorrow. "Bake what you would bake." Rabbi Yehoshua says: whoever wanted it baked, it was baked for him; and whoever wanted to eat something cooked, it was cooked for him. Rabbi Elazar of Modi'in says: whoever wanted to eat it baked tasted in it the taste of all baked things in the world, and whoever wanted to eat something cooked tasted in it the taste of all cooked things in the world. A festival that falls on the eve of Sabbath: one may not cook at the outset from the festival for the Sabbath, but one may cook for the festival, and if there is a surplus the surplus is for the Sabbath; and one prepares a dish on the eve of the festival and relies upon it for the Sabbath. From where are these matters derived? Shmuel said: the verse says (Exodus 20:8) "Remember the Sabbath day" - remember it from when you might come to forget it. What is the reason? Rava said: so that one may select a fine portion for the Sabbath and a fine portion for the festival. Rav Ashi said: so that people will say, one does not bake from the festival for the Sabbath, all the more so not from the festival for a weekday. We learned: one prepares a dish on the eve of the festival and relies upon it for the Sabbath. This works well for Rav Ashi, who said the reason is so people will say one does not bake from the festival for the Sabbath - hence from the eve of the festival yes, on the festival itself no. But according to Rava, why specifically from the eve of the festival? Even on the festival itself it should be permitted! Indeed so; rather it is a decree lest one be negligent. And the Tanna brings it from here: "Bake what you would bake and cook what you would cook" - from here Rabbi Elazar said, one bakes only upon the already-baked and cooks only upon the already-cooked. From here the Sages found support for the eruv of cooked dishes from the Torah.