מי ה' אשר אשמע בקולו לשלח את ישראל?, They are my slaves in my country to perform slave labour there. What possible interest could this Hashem have in demanding that they serve Him instead?

'ויאמרו אלוקי העברים וגו, the Jewish people are not Egyptians but originated in Mesopotamia, across the river Euphrates, as their very name indicates, they are therefore bound by the rules of the G’d of that country, otherwise this G’d will smite them” [making them useless to you as slave-labour. Ed.]

תפריעו, you make them idle, or “detach them” from their regular duties. The word פרע in Numbers 5,18 means to detach the hair of the woman from her head.

לסבלותיכם, to your regular occupation, and neither interrupt your agenda nor try to disrupt my own agenda.

הנוגשים, the more senior officials in charge of the lower echelon of overseers. The relationship between שוטרים and נוגשים is somewhat similar to that between שופטים and שוטרים, judges who make the rules and police who enforce these rules. (Deuteronomy 16,18)

לתת תבן, the straw was mixed in with the mud to make the mud bricks firmer and less likely to crumble.

מתכנת, the quota.כי נרפים הם, they are therefore able to make more of these bricks daily.

(2) THEY ARE SHIRKERS. And they can do more.

ישעו, they will turn willingly. The same word as used in Genesis 4,4 when it describes G’d’s turning with goodwill to Hevel’s offering while rejecting Kayin’s offering by not turning to it with favour.

כי אין נגרע, the vowel kametz under the letter ע makes the word into a passive mode, meaning גרוע, inferior, less. If the vowel under the letter ע had been a patach, the meaning would have been a past tense of the verb in the passive mode nifal. A similar construction is found with the word נשגב in Psalms 149,13 where it is an adjective, meaning “sublime.” If it had been written with the vowel patach, it would be a verb in the past tense passive.

אצים, urging forcefully. We have the same verb when the angels urge Lot to leave Sodom in Genesis 19,15. ויאיצו המלאכים.

תבן אין נתם, again we encounter this construction with the vowel kametz, making the word a past participle of the passive, i.e. “available.” The same word in Kohelet 10,6 in the line נתן הסכל במרומים, spelled with the vowel patach under the letter ת, is in a passive mode of the verb נתן, meaning “folly has been placed on lofty heights.”

וחטאת עמך, seeing that the word וחטאת is spelled with the vowel kametz under the letter ח and there is a dagesh in the letter מ of the word עמך, the meaning of the expression is “we are beaten and your people will be held accountable for a sin causing us to be beaten.” If the word חטאת had been spelled with the vowel patach under the letter ח, the meaning of the line would have been: “the sin is your people’s.” [according to Rashi as if the Torah had written חטאת לעמך. Ed.]

וישב משה אל, he returned to the spot where G’d had been speaking to him previously.

למה הרעותה לעם הזה?, the reason why the accent is on the last syllable of the word למה here is because it is in a construct form to the word ”G’d“ written in the form of the letter ה at the end of the word הרעותה.

למה הרעותה לעם הזה?, if You were to tell me that they deserved this additional harassment due the multitude of their sins, and that they are not yet deserving of redemption, למה זה שלחתני?, if they do not deserve to be redeemed forthwith?