Midrash sa Exodo 14:11: Sifrei Devarim, Mekhilta DeRabbi Yishmael & Shemot Rabbah

"against Suf": We are hereby taught that he rebuked them for what they did at the Red Sea (viz. Shemoth 14:11). R. Yehudah says: They rebelled in the midst of the sea, and they rebelled upon ascending from the sea, turning their backs upon Moses and traveling three journeys, viz. (Psalms 106:7) "And they rebelled at the sea, in the sea of Suf": — "at the Sea," upon ascending from it; — "in the sea," in its very midst. I might think that he rebuked them only at the beginning of a journey. Whence do I derive (that he also did so) between journey and journey? From "between Paran" and "between Tofel." "tofel and lavan (white)": They spoke vain words ("divrei tifluth" [as in "tofel"]) against the manna, saying that it was "white" (i.e. insubstantial), viz. (Bamidbar 21:5) "and our soul loathes this 'light' bread" — whereupon he said to them: "Fools, the very essence of kings is that they are fed only 'light' bread, so they not be seized with diarrhea — but you have grumbled at the good that I have given you, following the precedent of your father (Adam). I told him that I would make a helpmate for him (Bereshith 2:18), and for this good that I granted him he grumbled against Me, (Ibid. 3:12) 'The woman that You gave to me — she gave me from the tree and I ate.'"

R. Yossi berebbi Chanina says: It is written "in the desert, in the plain": This alludes to the ten trials wherewith our fathers tried the Holy One Blessed be He in the desert: two at the (Red) sea, (in the descent [Shemoth 14:11] and in the ascent [Psalms 106:7]), two, with water, (at Marah [Shemoth 15:23] and at Refidim [Shemoth 17]), two with manna, ("Let no man go out of his place" [Shemoth 17:29] and "Let no man leave of it" [Shemoth 16:19]), two with the quail, (the first [16:3] and the second [Bamidbar 11:4]), one with the golden calf (Shemoth 32), and one with the spies (Bamidbar 13). R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us (by assigning allegorical interpretations to what are really place names)? I testify by heaven and earth that we have reviewed all of the sources and (we have found that) they are all place names. It is just that they were thus named (as aforementioned) because of an event (that transpired there). Similarly, (Bereshith 26:20) "And he called the name of the well 'Esek' because they strove ('hitasku') with him." And it is written (Ibid. 33) "And he called it 'shivah,' etc."

(Exodus 14:11) "And they said to Moses: Is it for lack of graves in Egypt that you have taken us to die in the desert!" After they had placed "leavening in the dough" (i.e., after the evil inclination began to overcome them), they came to Moses and said (Ibid. 12) "Is not this the thing that we spoke to you in Egypt?" Now what did Israel say to Moses in Egypt? — (Ibid. 5:19-21) "And they met Moses and Aaron … and they said to them: May the L–rd reveal Himself to you and judge, etc." We were aggrieved over the subjugation of Egypt. The death of our brothers in the (plague of) darkness was more grievous to us than our subjugation to Egypt. We were aggrieved over the death of our brothers in the darkness. "Our death in the desert" is more grievous to us than the death of our brothers in the darkness. For our brothers (who died in the darkness) were mourned and buried, whereas for us — our corpses will be cast to the heat of day and to the cold of night! —