You learn that it was in the desert of Paran. Paran was a large plain which included a place called Rismah, thus we see that the decree of the spies was at Rismah.

That throughout the thirty-eight years… For the decree was only for thirty-eight years, as Rashi explains in Parshas Devarim (1:46). You might ask: From Rismah until Mount Hor there were only nineteen journeys, thus there should have been just forty-one journeys, however Rashi above explained that there were forty-two. See Parshas Chukas (21:4) where Rashi explains that there were seven journeys from Moseirah until Mount Hor (and the comment of Sifsei Chachamim there).

Expounds the matter differently. Meaning: This is why the journeys were enumerated…

Here we slept. Meaning: Here you slept. Likewise, Hashem enumerated all the journeys as if to say that on this journey you did this, and on that journey such-and-such happened to you.

We were chilled. In the sense of being chilled, for it is common for those who are sick to be comforted when one cools them.

They were preoccupied with their grief. Meaning: This is an explanation of what is written previously, “Yisroel left triumphantly.” For why would the Egyptians have allowed them to do so? Scripture explains that “Egypt was burying…” and thus they were preoccupied with their grief. If it had referred to the burial itself, this would not have been visible to all of Egypt. Now, given that the Torah writes, “Triumphantly, before the eyes of all Egyptians” this apparently repetitive language must certainly be to inform that all of them actually saw [the departure]. However, if they were burying, like the plain understanding, not everyone would have seen, for they would have to bury in the burial grounds. Therefore, Rashi explains that “they were preoccupied…” and “burying” means that they were also preoccupied with burial. R. Yaakov Triosh.

So named after [the spies’] slander. Rashi wishes to answer the question: Why here was it called Rismoh, while elsewhere it was called Paran? (Devek Tov) The reason why Rashi commented on this journey more than the others was that here it is written, “They journeyed from Chatzeiros and camped in Rismoh” while in Parshas Beha'aloscha (14:16) it is written “afterwards the people travelled from Chatzeiros and they camped in the desert of Paran.” Therefore, he explains that it was “so named after the slander…” meaning that both refer to the same place.

This teaches that he died by the Divine kiss. Meaning: That על פי ה' [lit. "by the mouth of Hashem" is expounded both forward and backward. [One reads backward, teaching] “Aharon ascended by the word of Hashem” and one also reads [forward,] that “By the mouth of Hashem he died there.”

This teaches… Meaning: Above in Parshas Chukas (21:1) following the death of Aharon it is also written, “The Canaanite [King] heard…” However, there it was not clear that he heard about the death of Aharon, for one could have said that he heard what was said subsequently, “That Yisroel had come by the route of the spies.” But here the Torah does not make any comment afterward; therefore here it is clear that “the death of Aharon [was the news…]” It is here that Rashi comments, “This teaches you that the death of Aharon was the news he heard” because it is written “Aharon was one hundred and twenty-three years old at his death… and the Canaanite heard.” However in Parshas Chukas we did not know what he heard, whether it was about the death of Aharon or about their weeping, since both of are written there (20:29).

The measure of the Israelite camp. For the three parsa'os from Beis Yeshimos until Aveil Hasheetim were equivalent to twelve mils.

The Plain of Sheetim was entitled “Aveil.” However, the meaning of “Aveil” is not “plain.” In Parshas Lech Lecha (Bereishis 14:6) Rashi comments on this matter at length. [Though] the Targum renders Aveil as מישור ["plain"], this explanation is according to the context and the term.

You shall oust. For if it was in the sense of inheritance, it should have said וירשתם ["you shall inherit"]. Alternatively if it meant inheritance, the Torah should not have said, “Before you” because the word “before you” is not appropriate for inheritance.

On which to prostrate themselves. Rashi wishes to prove that משכית is in the sense of a floor, since it is written in the verse ואבן משכית ["overlaid stones"]. He also wishes to prove his comment, “To prostrate themselves with arms and legs extended.” [He derives this from the fact that] it is written, “On which to prostrate yourselves,” and regarding Yosef it is written (Bereishis 37:10), “To prostrate to you upon the ground” which refers to extending the arms and legs.

Of its inhabitants. Because הורשה is an expression of expulsion, therefore when it is written את הארץ [lit. "[drive out] the land"] it means the inhabitants of the land.

You shall be able to endure there… For if not so, surely it is already written, “drive out” thus it should have continued, “You shall give [the land] as an inheritance…” Rather, this was said conditionally [i.e.] that if you drive them out you will be able to endure.

Taking into account those who came out of Egypt. Here Rashi does not explain as he did in Parshas Pinchas (26:53), for there his explanation implied that they divided [the land] according to those who entered the land and had reached twenty years of age. There is a dispute in Bava Basra 117a, and one opinion is that [the words] “The land shall be apportioned among these…” (26:53) refers to those who entered the land, and there he explained in accordance with that opinion. However, here Rashi explains in accordance with the opinion that [the words] “The land shall be apportioned among these” refers to those who came out of Egypt. [Alternatively] it is possible to give a forced answer that this is in accordance with the explanation above (26:55) that “This inheritance is different [from all others…]”

With twelve border demarcations. Meaning: The entire border demarcation was referred to by its tribe [e.g.] this being the border demarcation of Reuven and that being the border demarcation of Shimon. Now we can understand Rashi’s comment in Parshas Vayechi (Bereishis 48:6) that [even though the land was apportioned by population], “Nonetheless only these were termed tribes…” as meaning that the inheritance of Ephraim and Menashe would also be referred to by their name, as the border of Ephraim or the border of Menashe. Re’m writes: This is puzzling, because this is not like either opinion (Bava Basra 117a). For Rabbi Yoshiya says the land was apportioned to those who left Egypt, as it says, “According to the names of their fathers’ tribes should they inherit it” (26:55), while Rabbi Yochanan says that the land of Israel was apportioned to those who came into the land, as it says, “The land shall be apportioned among these…” (26:53). Therefore, how am I to understand [Rashi’s comment (26:55)] “according to the names of their tribes — this inheritance is different…”? He leaves the question unresolved. The answer is that Rashi is answering a question: According to both explanations there is a difficulty as to what is meant by “According to [the names] of their fathers’ tribes.” For it should have merely said, “According to the names of their fathers should they inherit it.” Why was the word “tribes” necessary? Rather, one must say that it was also to expound, “With twelve border demarcations…” This forced Rashi to bring the other interpretation. However, according to the second interpretation there is also the difficulty as to why it said, “fathers” for it should have merely said, “According to the names of the tribes”. Therefore the first reason is also necessary.

Shall be evil for you. Rashi wishes to answer the question: The verse implies that they would be left over intentionally, for this reason, so that they would be as spikes. Furthermore, it is not appropriate to say about people that they would be שכים which means spikes, as Rashi explains (s.v. "as spikes"). He answers that they shall be evil to you, meaning that if you leave them over they will be evil to you. This means that they will not literally be spikes against you, rather they will be evil, to do evil to you.

Denoting a barrier. [מסוכת, "barrier"] is similar to מסך פתח ["a screen at the entrance"] (Shemos 39:38) with the connotation of a barrier which encloses.