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Ramban on Exodus 16:23/רמב"ן על שמות ט״ז:כ״ג

אאֲשֶׁר תֹּאפוּ אֵפוּ פֵּרֵשׁ רַשִׁ"י (רש"י על שמות ט"ז:כ"ג) מַה שֶּׁאַתֶּם רוֹצִים לֶאֱפוֹת בַּתַּנּוּר אוֹ לְבַשֵּׁל בְּמַיִם, אֵפוּ וּבַשְּׁלוּ הַיּוֹם לִשְׁנֵי יָמִים. וְאִם כֵּן יֹאמַר אֶת אֲשֶׁר תֹּאפוּ מִשְּׁנֵי הָעֹמֶר אֲשֶׁר בְּיֶדְכֶם אֵפוּ הַיּוֹם, וְאֶת אֲשֶׁר תְּבַשְּׁלוּ מִשְּׁנֵיהֶם בַּשְּׁלוּ עַתָּה, וְאֶת כָּל הָעוֹדֵף לָכֶם מִשָּׂבְעֲכֶם הַיּוֹם הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר. וּבַבֹּקֶר כַּאֲשֶׁר רָאוּ שֶׁלֹּא הִבְאִישׁ בָּאוּ לְפָנָיו, כִּי לֹא רָצוּ לֶאֱכֹל מִמֶּנּוּ מִיּוֹם אֶל יוֹם אע"פ שֶׁהִתִּיר לָהֶם לְהַנִּיחוֹ עַד הַבֹּקֶר. וּבַבֹּקֶר הִתִּיר לָהֶם, אִכְלוּהוּ הַיּוֹם הַזֶּה בִּלְבַד, כִּי עַל כֵּן אָמַרְתִּי לְהַנִּיחוֹ לְמִשְׁמֶרֶת. וְהוֹדִיעָם בְּטַעַם הַמִּצְוָה כִּי הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה, כִּי הַשֵּׁם יַעֲשֶׂה כֵן בַּעֲבוּר שֶׁהוּא שַׁבַּת קֹדֶשׁ לַה'. וּמַה שֶׁאָמַר וְאֵת כָּל הָעוֹדֵף, יִתָּכֵן שֶׁלֹּא יִתֵּן לָהֶם מִדָּה בָּזֶה, אֲבָל יֹאכְלוּ כִּרְצוֹנָם בַּשִּׁשִּׁי, כִּי הָעוֹדֵף יַסְפִּיק לְשַׁבָּת כִּי בִּרְכַּת ה' הִיא:
וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על שמות ט"ז:כ"ג) אֵת אֲשֶׁר תֹּאפוּ כְּמִנְהַגְכֶם אֵפוּ לָכֶם הַיּוֹם, וְהוּא הָעֹמֶר הַיָּדוּעַ לָהֶם, וְאֵת כָּל הָעוֹדֵף שֶׁהוּא הָעֹמֶר הַשֵּׁנִי הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר, וְלֹא הִגִּיד מַה יַעֲשׂוּ מִמֶּנּוּ, וּבַבֹּקֶר אָמַר לָהֶם אִכְלוּהוּ הַיּוֹם. וְאִם כֵּן יֹאכְלוּהוּ בְּשַׁבָּת חַי מִבְּלִי שֶׁיֹּאפוּ אוֹ יְבַשְּׁלוּ בַּפָּרוּר וְעָשׂוּ מִמֶּנּוּ עוּגוֹת כְּמִנְהָגָם. וְהָרִאשׁוֹן יוֹתֵר נָכוֹן, וְכֵן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על שמות ט"ז:כ"ג):

1BAKE THAT WHICH YE WILL BAKE. Rashi explained: “Whatever you wish to bake in the oven or boil in water, bake and boil today — all [that you require] for two days.” If so, the purport of the verse is as follows: “That which you would bake of the two omers you have, bake today, and that which you would boil of the two omers, boil now, and all that remaineth for you after eating to the full today, lay up for you to be kept until the morning.” In the morning [of the Sabbath-day], when the Israelites saw that it did not spoil, they came before Moses, since they did not want to eat the manna of yesterday even though Moses had permitted it to be kept until the morning. Then Moses permitted them to eat it on that Sabbath-day only “because it was for that purpose of which I said to keep it for a charge.” He further informed them of the reason of the commandment, for today ye shall not find it in the field,³⁹⁹ since G-d does it so because it is a holy Sabbath unto the Eternal.⁴⁰⁰ It is possible that by saying and all that remaineth over, He did not set any measure for that. Rather, they could eat at will on the sixth day, as the remainder would suffice for the Sabbath, because it is the blessing of the Eternal.⁴⁰¹And Rabbi Abraham ibn Ezra explained: “That which you would bake ordinarily — namely, the [daily] omer known to you — bake for your use today; and all that remaineth, namely, the second omer, lay up for you to be kept until the morning. At that time, Moses did not tell them what to do with the second omer. It was on the following morning [the Sabbath], that he told them, eat that today.”³⁹⁹ But if so, they ate the manna on the Sabbath raw, without baking it or seething it in pots and making cakes of it as it was their custom to do.⁴⁰² The first interpretation, [that of Rashi], is more correct, and so is the opinion of Onkelos.⁴⁰³ (intend), Onkelos intimated his understanding of the verse to be similar to that of Rashi: “that which you intend baking of the two omers, bake today, etc.” This is unlike the explanation of Ibn Ezra, who interpreted the verse as meaning: “that which you would bake ordinarily — [i.e., one omer] — bake today, and the other omer leave over till the morning,” thus resulting in their eating the omer on the Sabbath in an unprepared state.