Two interesting mareh mekomos I saw on the parsha:
1. "...Eis asher tofo eifo v'eis asher tivashlu basheilu v'eis kol haodef hanichu lachem l'mishmeres ad boker." (16:23) Eating the mon was a kiyum mitzvah of seudas Shabbos (see R' Chaim Kanievsky's Ta'ama D'Kra who discusses whether mon had the property of being bread-like only if one imagined it to be bread or under any circumstance. The mon being like bread was not just a psychological illusion, but was an actual transformation of its essence; this is why one could say birchas ha'mazon over it.) The Rogatchover in his commentary on chumash (please look it up, as it's hard to be sure I am getting this right since it is written so tersely) derives from this pasuk that there is a din of "lachem" by seudas Shabbos (like by lulav). You need to make a kinyan in your seudah! Never saw this idea before.
2. Moshe was told to put away some mon "V'hanach oso lifnei Hashem l'mishmeres l'doroseichem." (16:33) The Brisker Rav (Kerisus 5b) quotes the following question from R' Chaim: Why is it that the Rambam counts the shemen hamishcha, "Shemes mishchas kodesh yhiyeh zeh li l'doroseichem," (30:31) as a mitzvas aseh, but does not count having this portion of mon as a mitzvah?
R' Chaim answers that the mitzvah of mon consisted of the action of setting aside a portion. That portion might serve as an example for eternity, l'doroseichem, but the act of setting it aside was a one time deal, a mitzvah l'sha'ah.
The mitzvah of shemen hamishcha is a din in the cheftza of shemen, not the production of the oil. It is the existence of the object, the "yhiyeh," which is eternal, and therefore it is a mitzvah l'doros.