The Talmud interprets the verse above quite literally—the manna was a food that left one feeling hungry and afflicted. According to one explanation, this was because it could not be saved from one day to the next, and one had to constantly rely on its falling anew. Therefore, even after eating their fill of manna, the people still felt vulnerable and wanting.
In terms of spiritual qualities, however, the manna’s lack of normal shelf life or endurance reflected its transcendence of physical reality. One of the basic characteristics of physicality is that it is defined by and exists within the framework of time. The manna, on the other hand, due to its inherently transcendent nature, did not have a natural “lifespan,” as all other created beings do. Additionally, in keeping with its transcendence of nature, the manna was visibly reliant on G‑d’s bringing it into existence each day, unlike the rest of creation, whose continued existence appears natural and spontaneous.
The manna was thus a food of paradoxes. For those seeking a sense of self‑sufficiency and independence, the manna caused anxiety and affliction. For humble men of faith, however, receiving nourishment from the manna was the greatest source of delight, for in the manna they could constantly sense G‑d’s influence. In addition, through their humility they became worthy and capable of being sustained by the limitless goodness contained in the manna, which infinitely exceeded the limited benefits found in natural forms of sustenance.
This explains the Talmud’s assertion that Moshe composed the text of the first blessing of Birkas Hamazon when G‑d gave the manna to the Jewish people.
One might ask: the blessings of Birkas Hamazon are recited in fulfillment of the biblical command, “[When] you will eat and be satisfied, you shall bless G‑d.” But if the manna left people feeling hungry, how could eating it be the basis for a blessing that is recited upon feeling satisfied?
In light of the above, however, we can understand how the manna provided the satisfaction required for the recitation of Birkas Hamazon. Indeed, the truest satiation came from the manna, for through it one sensed clearly that his sustenance was entirely from G‑d, and thereby became a worthy recipient of G‑d’s infinite benevolence.
—Toras Menachem, Sefer Hamaamarim Melukat, vol. 4, p. 186
