Why is "Mah-Zeh" written as one word?
Rashi #1: Moshe was about to be punished for unduly suspecting Yisrael. 1 This is hinted in the word 'mi'Zeh' - as if to say 'from that which you are holding you deserve to be punished.' 2
Rashi #2: It is like Reuven saying to Shimon, 'Do you agree that the object lying in front of you is a stone?', Shimon saying 'yes,' and Reuven saying, 'Well, I'm going to turn it into a stick!'
Hadar Zekenim: Mi'Zeh (from this) in your hand, they will believe you.
Oznayim la'Torah: Because otherwise, why did the signs of the staff and the Tzara'as have to take place now on Har Chorev, to frighten Moshe, even though nobody else was present? - See Oznayim la'Torah. Perhaps we can also ascribe it to the fact that the punishments fitted the crime so perfectly, as Rashi explains (EC).
See also Ba'al ha'Turim. Torah Temimah - Hashem knew that they would believe - as the Torah testifies in 4:31 - which is why Hashem retorted that Yisrael are Ma'aminim Bnei Ma'aminim. See Torah Temimah.
What is the significance of the staff and the hand, with which Hashem performed the two following miracles?
Rashi (to Devarim 4:34): "The signs 1 " (Devarim 4:34) refers to Moshe's stick turning into a snake - to prove that Hashem had sent him. 2
Seforno: This was an object-lesson for Moshe, that Hashem is able to give life to an inanimate object, and to death to a live one. 3
For more on the term 'Osos' - signs, refer to 4:17:2.1:1.
Presumably, it also pertains to his hand contracting leprosy.
This was probably a hint that Hashem would bring life to Yisrael and death to the Egyptians. See also Oznayim la'Torah DH 'Vay'hi le'Nachash, who explains the Pasuk in a similar fashion.
Why was Moshe carrying a staff? One may not enter Har ha'Bayis with shoes or a staff! (Since he needed to remove his shoes, presumably, the same applies to a staff!)
Moshav Zekenim: Since a miracle would occur with the staff, Moshe took it. 1
Moshav Zekenim (to 3:5): Moshe needed to remove his shoes only if he wanted to enter. He did not enter.
Since Hashem knew that the staff was destined to become an integral part of Moshe's Shelichus and moreover, that it would already be put to use there and then, He did not instruct him to put it down.
Perhaps he explains why Hashem did not tell him to put down his staff. Moshe did not know that a miracle will occur with it! (PF)
QUESTIONS ON RASHI
Rashi writes: "... You deserve to be hit by [the staff] that is in your hand -- for you suspected the innocent!" Indeed, Chazal say, "One who suspects the innocent is stricken upon himself" (Shabbos 97a). Why is this the case?
Gur Aryeh (to Devarim 19:19): When one plots evil upon (or thinks evil about) his fellow, it bounces back upon himself. 1 This is comparable to a boat that attacks another boat head-on -- if the attacker is weaker, it itself will sink. When one throws a stone against a hard object, that object emerges unscathed -- and the stone ricochets back against the one who threw it.
Gur Aryeh (ibid.): This explains the surprising Halacha, that an Ed Zomem (plotting witness) in a capital case is punished, only if he merely plotted to convict the defendant, but not if his plot was successfully carried out (i.e. and the defendant was executed). A plot not yet carried out must take effect somewhere, so it is reversed upon the evildoer. Once it has been actualized, however, it cannot be re-directed. Michtav Me'Eliyahu (Vol. 3, p. 97) - This is because man is Tzelem Elokim; his will must come to pass (albeit not in the way he intended!). (EK)
Rashi writes: " ... You suspected the innocent!" The Rambam (Hil. Teshuvah 4:4) lists this among the traits that withhold a person from doing Teshuvah. Why is this so?
Maharal (Nesivos Olam, Nesiv ha'Teshuvah Ch. 8, p. 170): Just as he did not exonerate his fellow, so too will Hashem not let him exonerate himself from his sin; and his Teshuvah will be held up.
