In response to the bitter complaints of the Israelites that their souls were parched and that they had nothing to eat but Manna, the narrative pauses to extol the virtues of this heavenly food. Rather than being a source of deprivation, the Manna was remarkably versatile, rich, and flavorful, standing in stark contrast to the people's claims of dryness [הטור הארוך, רבנו בחיי, לבוש האורה].
The manner in which the Israelites gathered the Manna offers deeper insight into its nature. On a practical level, the people simply spread out in various directions to collect their portions rather than congregating in a single location [רשב״ם, שד״ל, רבנו בחיי, אבן עזרא]. However, the description of their movement also suggests a leisurely stroll, indicating that the food was acquired easily, freely, and without strenuous labor [רש״י, ביאור יש״ר, לבוש האורה]. This process of gathering was directly linked to a person's spiritual standing. The righteous found their daily portion waiting immediately at their doorsteps, average individuals had to walk out to gather it, and the wicked were forced to wander extensively to find theirs [חזקוני, משכיל לדוד]. Some interpret this wandering as a reflection of foolishness and a vain pursuit of physical desires, as the Manna was inherently a pure, spiritual substance that required no human toil [שפתי כהן, נחל קדומים].
Following the gathering, the Manna is described as undergoing various forms of preparation, such as being ground between millstones [אבן עזרא, אבי עזר], crushed in a wooden or stone mortar [רבנו בחיי, ביאור יש״ר, אבן עזרא], boiled in a pot [רש״י, ביאור יש״ר, ביאור שטיינזלץ], and baked into cakes [אבן עזרא, ביאור שטיינזלץ]. Commentators debate the nature of these culinary activities. A literal reading suggests that the Manna was incredibly adaptable and could be consumed raw, ground into fine flour, crushed into coarse grains, boiled, or baked [רבנו בחיי, אוהב גר, ביאור יש״ר, אבן עזרא]. According to one perspective, it was only the wicked who actually went through the arduous effort of boiling it [חזקוני].
Conversely, the primary approach among commentators is that the Manna never underwent any physical processing at all. As a delicate, heavenly bread that simply melted in the sun, it could not be physically ground or crushed. Instead, the descriptions of grinding and boiling illustrate a profound miracle: the Manna perfectly mimicked the taste and texture of ground, crushed, boiled, or baked foods, transforming entirely according to the imagination and desire of the person eating it [רש״י, שפתי חכמים, שפתי כהן, הכתב והקבלה, משכיל לדוד, לבוש האורה]. This miraculous interpretation is supported by the culinary impossibility of the described sequence—such as baking cakes being mentioned after boiling—which demonstrates that the narrative is conveying sensory experiences rather than actual recipes [ברטנורא].
Ultimately, the Manna was infused with the rich moisture of fine oil, completely refuting the people's complaints of a dry existence [הטור הארוך, רש״י, רשב״ם, רבנו בחיי, ביאור יש״ר, ביאור שטיינזלץ, אבן עזרא]. Some explain its flavor profile as a combination of dough kneaded in oil and dipped in honey [רש״י, רבנו בחיי, שפתי חכמים, מזרחי]. A profound Midrashic tradition compares the Manna to a mother's milk; just as a nursing infant experiences the diverse flavors of the mother's diet, the Israelites could taste whatever delicacy they craved within the Manna [תורה תמימה, שפתי כהן, ברטנורא]. While some scholars prefer the literal translation of rich, oily moisture based on grammar [רש״י, ברכת אשר], this imagery underscores the food's wondrous nature. To reconcile this oily richness with earlier descriptions of the Manna tasting like honey wafers, commentators explain that its flavor shifted depending on its state: it tasted like honey when eaten raw, but took on the rich taste of oil if prepared [ביאור יש״ר, הדר זקנים, ברטנורא]. Alternatively, the flavor adapted to the age of the eater, providing honey for infants, bread for youths, and rich oil for the elderly [תורה תמימה].