“The People” refers only to the wicked. You might ask: Do we not [also] find “the people” referring to the righteous, as it says “all of the people together answered and said: All that Hashem says we shall do and we shall hear” (Shemos 19:8). The answer is that when they are wicked the only name that they are given is “the people.”

Righteous, they are called “My people.” You might ask: Do we not find “my people” referring to them when they are wicked, as it says “my people do not consider” (Yeshayah 1:3). The answer is that the verse means that beforehand they were my people, but now “they do not consider.”

How we have toiled. לבטנו means “we have toiled.”

The distinguished among them. You might ask: Rashi explained above that “the people” refers only to the wicked, while here he explains that it refers to the distinguished and the great ones. One cannot say that when he says “the distinguished … the great ones” he is referring to the wealthy ones among the wicked, who are thus termed “great,” because further on Rashi asks (v.16) “where were the original elders…?” He answers that they died at the fire of Taveirah, implying that those [who died] were the elders who were in Egypt — but these elders were righteous and leaders of the generation. The answer is that when the Torah writes “the people were … and the fire of Hashem burned among them” it refers to the wicked, “the people” written above. However, when the fire burned among them, it also burned among those who were not complaining. Thus when it writes “consumed some of the outcasts (lit. edge) of the camp” it refers to the distinguished and the great ones among them. Rashi is referring to these righteous ones when he comments later “in the fire of Taveirah they died.”

Compared to a mortal king. For if not so, the Torah should have said “they cried out to Hashem.”

Into its place. (Kitzur Mizrochi) You might ask: If so, why did it not go upwards as is natural for fire. The answer is that Hashem showed them this in order that the fear of Heaven would always be upon them, lest they sin and the fire return to its previous form, to rise up and burn among them.

And wept with them. Rashi is answering the question: “Bnei Yisroel also began to weep” implies that the mixed multitude also wept, however it is not written that they cried. Therefore Rashi explains “Bnei Yisroel turned, also, and wept with them” meaning that the word “also” refers to “began to have strong cravings” — that the mixed multitude turned away from Hashem and craved meat. Then the Bnei Yisroel also turned and craved meat and afterwards wept with them, meaning that both wept together.

Gave them fish. It is commonly asked: What proof is this, perhaps the reason that they did not give them straw was because they said “they are lax…” [Perhaps] they would have given them fish to eat. It appears to me that this is Rashi’s proof: How would Pharaoh’s decree to not give them any straw help to increase the burden of their work — perhaps they would buy straw from the Egyptians? Rather it is certain that Pharaoh knew that the Egyptians hated Yisroel and would not even sell them straw for money. Therefore, they certainly would not have given them [fish] for free. We need not ask: Does it not say in Maseches Sotah that when the women of Yisroel would go to draw water from the river Hashem would arrange for fish to be in their buckets? The answer is that were only complaining about large fish, in reference to this Rashi comments “perhaps you will say that the Egyptians gave them…” referring to large fish.

Free of mitzvos. Meaning that then our sustenance was not dependant upon [our] fulfillment of the mitzvos as it is now that our sustenance is the reward for our deeds. If we perform the mitzvos then the Land will bring forth its produce but if not then it will not bring forth its produce. However in Egypt our sustenance was provided for without any need for the fulfillment of the mitzvos.

Round. Rashi is answering the question: The manna was white, while coriander is black, therefore why did the Torah say that it was like coriander seed? Rather [it was shaped like coriander].

Rather [its taste] changed. Since it is written that it was similar to crystal. For what advantage would there be if it were similar to crystal but then it was crushed in mortars and cooked in pots, it which case its consistency would change. Rather it never descended into the millstone…

The lamed is part of the root. And the meaning of נהפך לשדי is [my moisture was overturned]…

Kneaded, oil, honey. Meaning a mixture of oil and honey. This is what is meant by the words written afterwards “like a loaf kneaded with oil and coated with honey.”

Leans towards Donash’s interpretation. You might ask: Does it not lean more towards the interpretation that it is an acronym? The answer is that the acronym mentions honey but the Targum does not. Re’m writes: Meaning that this is not like the interpretation of the Rabbis who explain it as a term meaning “breasts.” However, it is not to the exclusion of the interpretation that it is an acronym, which also leans towards the interpretation of Donash.

The intimate relations forbidden. You might ask: Surely the intimate relations had already been forbidden to them, so why did they not weep before? The answer is that before the division into the camps, everyone was intermingled and therefore the intimate relations went unnoticed. However once they were divided into camps, each and every tribe was alone and the women from one tribe were not found among another, rather everyone was from the same tribe. Alternatively, before the division into the camps, all of the tribes were intermingled and people could commonly find other women who were not forbidden relations, thus they did not pay attention to the forbidden relations. However, once they divided and each tribe was left alone together with the forbidden relations, therefore they wept. This is not in accordance with the explanation of Re’m who says that even though the entire Torah had been handed over to Moshe, it is possible that the passage of forbidden relations has not been told over to Yisroel until just before their departure from Mount Sinai. (Kitzur Mizrochi) explains in the name of the Minchah Belulah that they combined the complaint about the forbidden relations with their complaint about the manna. For it says in the Midrash that the Omer-portion would disclose who’s son was a mamzer (a child born from illicit relations), since his Omer-portion would be found in the tent of his father. Thus they complained about the manna, but their main complaint was over forbidden relations.

That You say to me. The future tense is used in place of the present tense. But its meaning is not in the future tense as is implied, because if so, how did he know this. The word כי here is used in the sense of דהא (“that” in Aramaic) which has the sense of אשר (that).

That they stone you. Meaning that you will suffer through them.

To carry them in my lap. Rashi is answering the question: The verse implies “as a nurse carries an infant to the land,” but does a nurse carry an infant to the Land that You swore? He answers that “to the land” refers back to “carry it in your lap.”

Like a female. The verse is explained as follows: “If this is the way” meaning that if You ultimately do this to Yisroel, then “You make me את” meaning that You would have made me like a female — because את (“you”) is used to address females, just as one says אתה (“you”) to males. The notation proves this, because there is a break between the words “the way” and “You.” It is impossible to say that it refers back to “I cannot…” (v.14) because the distress caused by the complaint would not have been so bad for him to say “please kill me.” Rather it was because of the punishment that Hashem would ultimately bring upon Yisroel that Moshe said this.

One of the “scribes’ adjustments.” [Rashi] means to say that just as scribes emend their books when they write, Hashem also commanded Moshe to adjust the language when he wrote the Torah.

The reply to your complaint. For if not so, what is the relevance of this passage here being juxtaposed to the passage of the complaints.

Like someone munching on his loaf while speaking. Likewise they were eating and drinking while gazing at the Divine Presence.

Officers over them in Egypt. For if this were not so, since they were already officers over the people why would he have to appoint them now?

One of the ten descents. You might ask: Why did Rashi explain this case more than all of the others. The answer is that the term “standing” was not written here like in the other cases.

I will make greater. וארבי is an expression that denotes greatness.

Prepare yourselves for punishment. For if not so, one could ask: Why did the Torah say “prepare yourselves” when it should merely have said “you shall say to the people: On the morrow you shall eat meat.” Furthermore what preparation is needed for eating? Rather it was [to prepare] for the punishment that is written later, which would come upon them through the eating of the meat.

This was the virtuous ones. שמתמצין means “who fell ill.”

You are disgusted. That you will be disgusted by it such that it will seem to you…

More readily than you welcomed. The word זרא (repulsive) is used in the sense of “scattered” as in “behold he is winnowing” (Rus 3:2), but here the aleph is interchanged with a hei. The meaning is that you will expel it from your mouths and nostrils, i.e., you will not even want to look at it, for you will cast it away entirely, more than you welcomed it originally. You might ask: How did Rashi know to explain “more than you welcomed it”? It appears that the word והיה (it will be) is superfluous, for the Torah should have stated “comes out of your nostrils, repulsive to you.” What is the meaning of “it will be”? It is obvious that if it comes out of your nostrils it will be repulsive to you. Therefore the word “it will be” alludes to another development, in addition to casting it away. Since it will come out from your nostrils, you will cast it away even further. If so this certainly indicates that you will cast it off further that you welcomed it, thus Rashi notes “it will be…” R. Yaakov Triosh.

You would not have had the arrogance. For if this were not so, why would the Torah have said “among you.”

Those who went out. (Nachalas Yaakov) However those born in the desert did not weep, because they could not say “we remember the fish which we ate in Egypt.” Even though it is written “Bnei Yisroel also wept” [which seemingly implies they all wept, nonetheless] Rashi still holds that those who were born in the desert did not weep.

Now, which is worse? One would have said that “will sheep and cattle” was worse than “listen here rebels,” meaning that if he was punished for that speech then all the more so he should have been punished for this. But why was he not punished? — since…

In a dispute. הטפל means dispute.

This is a compromise. Meaning “you have come to make a compromise.” Perhaps He sent you because “He does not have…”

And [left] two blank. The text should read “He wrote ‘elder’ on seventy and left two of them blank,” meaning that afterwards he placed them in the container and mixed them together. You might ask: He should have merely taken twelve and written on ten “six elders” and on two “five elders. Then whoever chose the note saying “six” would chooses six elders from that tribe… (Gur Aryeh) The answer may be that if so, the tribe that chose the note saying “five” would be entirely disgraced, as if Hashem had not found favor with the entire tribe. However now, only those elders [picking the blank notes] would be disgraced. See Kitzur Mizrochi who asks further on this. See also the passage of the leaders (Bamidbar 3:50) and what I wrote concerning the redemption of the firstborn by the Levites.

Some say that this was Gershom son of Moshe. Since it is written “the youth,” which implies someone obvious, and there was no one more obvious than Gershom who was the firstborn son of Moshe.

And they will destroy themselves. [Rashi] means to say that prophecy will automatically leave them, because the Divine Presence does not rest upon a person in the midst of mourning and burden. Similarly we find with Yaakov that “the spirit of Yaakov their father was revived” (Bereishis 45:28), and there Rashi explains that the Divine Presence rested upon him.

In prison. Rashi explains in Parshas Beshalach on the verse “Choose men for us…” (Shemos 17:9) that “destroy them” means, destroy them from the world [for] they are liable to be destroyed. One must say that this is according to the other interpretation here, which explains [to “detain them” means] “detain them in prison…” This is termed destruction because they would be incarcerated in a vault.

One who grasps the bulk. One who grasps the bulk of the burden and makes himself appear as if he is alone in carrying it. Similarly he has taken the matter to heart in order to avenge.

From the entrance to the Tent of Meeting. Since the implication of ויאסף ([Moshe] entered) implies that he was outside the camp. Therefore Rashi needed to explain “from the entrance to the Tent of Meeting” which was the camp of the Divine Presence and consequently outside Moshe’s camp — the camp of the Levites.

Everyone entered his tent. Rashi is answering the question: The verse implies that Moshe and the elders of Yisroel entered the camp, i.e. that everyone went with him into his camp, the camp of the Levites. But were all of the seventy members of the Sanhedrin Levites? — Rather each one entered…

Corresponded with his heart. Rashi is answering the question: If they were laying one on top of the other as it is implied, wouldn’t the lower ones would die?

Neither to rise (nor to bend). Meaning not to high, so that they not be troubled in collecting them.

Before it was finished. Meaning before it had been digested.