Musar su Esodo 33:7

והיה כל מבקש ה' יצא. The famous commentator Baal Haturim sees in these words a hint that in order to study Torah one must be willing to leave one's home and exile oneself. Another hint is the frequently recorded saying of our sages: צא ולמד, "leave and study!"

Another difficulty is the Torah saying: "Moses heard and fell on his face" (16,4). Sanhedrin 110, asks what it was precisely that Moses had heard, and Rabbi Samuel son of Nachmeyni says that he had heard that these people suspected him of committing adultery, since we read in Psalms 106,16: "ויקנאו למשה במחנה," which is interpreted by Rabbi Shmuel bar Vitzchak that each Jewish husband suspected Moses of a adultery with his wife, since the Torah had stated that "Moses took his tent and put it up outside the camp" (Exodus 33,7). The question arises that even granted the Jewish people were sinful, how could they have suspected Moses of adultery?! After all, Miriam had criticised Moses for not even living with his own wife, much less with other husbands' wives! What possible reason could these people have had to suspect Moses of something so patently absurd? Many commentators have written that this accusation is not to be taken at face value, but rather that the rebels denied the quality of Moses' prophetic insights, claiming that it was not, as stated, of a פנים אל פנים variety as described in Deut. 34,10, i.e. qualitatively superior to the prophetic powers of other prophets. The rebels claimed that these other angels by means of whom prophetic images are transmitted are known as "אישים," "men," meaning that they are the means by which humans receive intelligence from celestial sources. The recipient would then be described as אשת איש, "a married lady", much as a wife describes herself as such, seeing she is the "passive" part of her husband. Their intention then was to deny Moses his special relationship with G–d. It was this special relationship which Maimonides describes. In his Moreh Nevuchim he describes the people protesting Moses' arrogant behavior in claiming special status!

I fail to understand how Maimonides, i.e. the Talmud, wants to prove this from Psalms quoted earlier. The language employed there is one describing "jealousy!" This lends more credence to those who understand the accusation levelled against Moses as being meant literally! They were supposedly saying that the reason Moses appointed Aaron and his sons as Priests was to avoid being involved in the procedure of the מים המאררים that a wife suspected of infidelity has to drink, seeing the Priest was his blood relation, and as such unable to administer the procedure (compare Sotah legislation in Numbers chapter 5,11-end). The quarrel was directed at Aaron. This is why these men reasoned that there must be substance to the people's suspicions. One cannot argue that since Moses had taken his tent out of the camp, this occurred before Aaron ever began his function as a High Priest, seeing that Moses removed his tent on the morrow of the Day of Atonement, when the Tabernacle had not yet existed. It is a fact that as soon as Moses gave instructions to collect materials for the building of the Tabernacle and the weaving of the Priests' garments, he had also announced who was to wear those garments, i.e. Aaron and his sons. There were grounds then for the suspicions, and Moses removed his tent to silence these suspicions. This is what Rashi explains there. Now that a quarrel had surfaced these suspicions were voiced openly, and that is why Moses fell on his face when he "heard." This is how one has to explain the plain meaning of the verse.