The Mussaf offering of Shabbos consists of two lambs burned on the Altar. This is double the regular Tamid offering, which consists of one lamb. In contrast, on all other special days of the year, we are commanded to bring abundant and varied offerings. Even on Rosh Chodesh, which is surely less special than Shabbos, we bring more than ten offerings, some of which are burned and some of which are partly eaten. What is the symbolism behind the few and simple offerings of Shabbos? We will attempt to gain a basic understanding of this esoteric concept.

Midrash Tehillim (§92) expounds: See, Hashem has given you the Shabbos (Shemos 27:29). What does this verse tell us to “see” about the gift of Shabbos? It means to see (i.e., consider) that all its matters are double. We eat a lechem mishneh (a double portion of bread), we bring a double offering, the punishment for its violation is double (“mos yumas”), its reward is double, its commandments are double (Zachor and Shamor,to remember and to safeguard the Shabbos), and its psalm is double, “Mizmor shir” (“A psalm, a song”).

What is the nature of this theme of “double”? On the most basic level, we may suggest that the idea is not “double,” but multiplicity, for the number two symbolizes “greater than one” (see also Rav Hirsch to Bamidbar 28:9). Of all the days of the week, Hashem blessed Shabbos (Bereishis 2:3). This means that it is blessed in every respect, and blessing means multiplicity and abundance (see Nefesh HaChaim 2:10). Not only do we find an abundance of feasting and joy on Shabbos, but even Torah we study on Shabbos is “blessed” with greater significance (see Ben Ish Chai, introduction to Shemos, Shanah Sheniyah).

On a deeper level of understanding, Gur Aryeh (Devarim 5:12) writes that the double nature of Shabbos symbolizes that it is comprised of both this world and the World to Come (see also Shabbos Malkesa 4:5). We will elaborate on his brief words. While Shabbos exists in this world, it is a taste of the World to Come. The connection between Shabbos and the World to Come lies in the fact that Shabbos is the seventh day of the week, and thus corresponds to the seventh millennium, which is the time of the World to Come, the ultimate Shabbos day of rest. We channel the World to Come into our Shabbos day in this world by means of the two mitzvos, safeguarding it and remembering it. By safeguarding it from labor, we disconnect from our involvement with this world (see Gur Aryeh, ibid.). By remembering the Shabbos, primarily through Kiddush, we become involved with the World to Come, for we recall in the Kiddush that the world has a Creator, and therefore a purpose: service in this World and reward in the World to Come. Another way we remember the Shabbos is by enjoying and delighting in it (Rambam,Shabbos 30:1), for this reminds us of the ultimate enjoyment of the reward in the World to Come. Just as the reward for keeping the Shabbos is double, in this world and the next, the punishment for violating it is double.

With regard to the psalm of Shabbos, "A psalm, a song for the day of Shabbos," one of the Sages interprets it as referring to the Shabbos day and another Sage interprets it as referring to the Shabbos of the World to Come (Rosh Hashanah 31a). According to what we have explained, we may suggest that this psalm alludes to both, and that is why it is entitled doubly: A psalm, a song.

The double portion of bread reminds us of the double portion of manna that fell on Erev Shabbos in the Wilderness. On the symbolic plane, this hints to us to prepare ourselves with Torah and good deeds in this world, which is compared to Erev Shabbos, to be worthy of the reward in the World to Come, which is compared to Shabbos (see Mesilas Yesharim ch. 1). Thus, the double portion of bread, too, symbolizes this world and the World to come.

We come to the double offering of Mussaf. Hashem said: "Just as My children eat a double portion of bread on Shabbos, I shall partake of a double offering" (Midrash cited in Daas Zekeinim). In other words, Hashem observes the Shabbos together with us, so to speak. Just as we eat a double portion of bread in celebration of how the perfection of Hashem’s handiwork will be revealed in the World to Come, so too, we offer Him a double offering to show our gratitude to Him for this and to express our loving subjugation to Him that this belief obligates. We bring specifically lambs, called “kevasim” in Hebrew because these weak and timid animals are entirely subjugated (kavush) to their owner, to demonstrate that the entire world is subjugated to its Creator (Abarbanel; see there further). Just as Shabbos is entirely holy to Hashem, for then we dedicate even our bodies to Hashem by refraining from work and engaging in enjoyment for His sake, so too, the Shabbos Mussaf offering is entirely burned upon the Altar.

In the Mussaf prayer, after reading the Torah passage of the Mussaf offering, we add a prayer: Yismchu b’malchuscha shomrei Shabbos v’korei oneg (May those who safeguard and delight upon the Shabbos rejoice upon Your kingship). As explained, delighting upon the Shabbos is part of the mitzvah to remember it. Thus, although we cannot bring the Mussaf offering these days, we pray that we merit to connect with Hashem and rejoice upon His kingship through the two mitzvos, safeguarding and remembering the Shabbos, which parallel the double Mussaf offering.