출애굽기 2:1의 Musar

The meaning of Rabbi Shemuel bar Nachmeyni in Sanhedrin must be that Korach claimed that Moses' prophecy was not of a higher level than anyone else's and that he was perfectly within his rights to pursue a normal married life. Korach first wanted to reduce Moses to the level of a person who receives his prophetic inspiration not from G–d Himself but, indirectly. He described Moses as a טירון in his stature as a prophet. This would make Moses like all other prophets, i.e. אשת איש, a wife, someone who is a recipient rather than an initiator. When the Talmud described the accusation levelled against Moses as being that he was חשוד באשת איש, the meaning is not the customary "suspected of consorting with a woman married to someone else," but to his status as a prophet being comparable to the status of any married, lady i.e. passive rather than active. As someone born of woman, he was the product of a man's drop of semen. This is a veiled reference to Exodus 2,1: וילך איש מבית לוי ויקח את בת לוי, "A man from the house of Levi went and married a daughter of Levi." All of this illustrates the beginning of Moses' career as a prophet, when he received indirect inspiration, such as when G–d had to impersonate the voice of Moses' father Amram. The reason that the Midrash tells us this is to indicate that despite the as yet indirect inspiration, there was early on already a tendency towards the male, active, rather than the female, passive. G–d was already hinting that He wanted to disabuse Moses of the fact that he was merely another creature sired by a father and a mother. When G–d told Moses: "I am the G–d of your father," He meant that there were three partners involved in the making of a human being. G–d wanted Moses to appreciate that He had a major share in creating him because He also had a share in creating his father. As to G–d having adopted the voice of Moses' father, this was to remind Moses that he was born of human seed. This accounts for Shemot Rabbah 3,3 reporting G–d as saying as part of the deception: באתי אליך בפתוי, "I have come to you in a deceptive manner." G–d referred to the original seduction practised by the serpent on Eve in Paradise which is the reason that nowadays the origin of man is the proverbial טפה סרוחה, "evil-smelling drop of semen" familiar to us from the saying of Rabbi Akavyah in Avot 3,1. If Adam and Eve had not allowed themselves to be seduced into sinning, all seed would have been holy seed. The whole subject of the covenant, the ברית מילה, which is performed on the reproductive organ, is designed to reconsecrate it to G–d. This ברית is no less holy to G–d than the laying of תפילין which originates in the Celestial Regions. The world, as we have repeatedly explained, is founded on a pillar, on the צדיק, who is the יסוד, foundation, of the universe. The mystique of the covenant of circumcision is that one is thereby able to sire children of a similar spiritual niveau. Ever since the sin, when Adam and Eve became aware that they were naked and became ashamed on that account, and the whole rite of circumcision became connected to ערוה, nakedness and shame, observance of circumcision has become much more crucial. Man's attachment to material values stems from the original sin. This sin is the reason why Moses did not immediately merit prophetic insights without any intermediary and was called a טירון. G–d mentioned Abraham, Isaac and Jacob because all three were examples of תקון, repair-work, performed to the damaged spiritual state of the universe.