asura na -- turning toward or away from the burning bush?

1)  וּבְנֵ֣י יִשְׂרָאֵ֗ל פָּר֧וּ וַֽיִּשְׁרְצ֛וּ וַיִּרְבּ֥וּ וַיַּֽעַצְמ֖וּ בִּמְאֹ֣ד מְאֹ֑ד וַתִּמָּלֵ֥א הָאָ֖רֶץ אֹתָֽם

Wouldn't it be grammatically more correct to say  וַתִּמָּלֵ֥א הָאָ֖רֶץ מהם and not וַתִּמָּלֵ֥א הָאָ֖רֶץ אֹתָֽם?  (See Netziv)

In kri'as shema we pledge to serve Hashem "b'chol levavcha u'bchol nafshecha ub'chol m'odecha."  Chazal darshen that "b'chol m'odecha" means with all of your money, no matter how high the price of kosher food or how much the tuition bill is.  R' Simcha Sofer explains the word "me'od" in our pasuk the same way.  פָּר֧וּ וַֽיִּשְׁרְצ֛וּ וַיִּרְבּ֥וּ וַיַּֽעַצְמ֖וּ בִּמְאֹ֣ד מְאֹ֑ד means that Bnei Yisrael grew wealthy living in Egypt.  They weren't living in cramped apartments on the Lower East Side of Raamses anymore.  They had moved up in the world and had luxurious homes like we have in the 5 Towns, baruch Hashem.  Having a kosher pizza store was not thrilling any more.  Now, it was steak houses and butchers that offered prime cuts of beef on every corner.  

וַתִּמָּלֵ֥א הָאָ֖רֶץ אֹתָֽם, "artziyus," mundane pleasure, as opposed to "ruchniyus," is what filled people's lives  This, of course, is a recipe for spiritual disaster and what leads to a deeper, darker galus.

2) Later in the parsha, Moshe sees the burning bush, and he says  אָסֻֽרָה־נָּ֣א וְאֶרְאֶ֔ה אֶת־הַמַּרְאֶ֥ה הַגָּדֹ֖ל הַזֶּ֑ה, "Let me turn away from where I am and go see this amazing sight."  Rashi comments: אסרה – מכאן להתקרב שם.  What does Rashi add to our understanding of the pasuk here?  Is he just translating the word אסרה ?  And before we even get to Rashi, I ask you: don't you always have to move away from where you are now to get someplace else, wherever it may be?  Why does the pasuk itself need to mention אסרה ?

The Taz answers that this second question is what Rashi is coming to answer. להתקרב שם does not mean in the physical sense of coming in closer proximity to the burning bush.  Moshe obviously saw the bush where he was standing, so he didn't need to move in order to see it.  What להתקרב here means is to draw spiritually closer.  Moshe discerned that the burning bush was something miraculous that he was being called to.  You can't just walk up to something like that with all your baggage of chol, of "artziyus," of mundane life.  אסרה – מכאן להתקרב שם  You have to leave all that behind in order להתקרב שם, to draw closer to a spiritual place   There is a sibah and m'sovev here, a cause and effect, between אסרה and להתקרב, not just a chronological sequence of events.  

Perhaps Rashi explains אָסֻֽרָה as Moshe moving away from where he was and moving toward the burning bush because he is coming l'afukei the pshat of the Tzror ha'Mor, who says that it means exactly the opposite.  Moshe thought himself but a simple shepherd who lacked the ability to apprehend a great spiritual manifestation like the burning bush.  Therefore, says the Tzror haMor, he said to himself אָסֻֽרָה־נָּ֣א, let me turn away for now.  Perhaps one day in the future, וְאֶרְאֶ֔ה אֶת־הַמַּרְאֶ֥ה הַגָּדֹ֖ל הַזֶּ֑ה, I might be able to see and appreciate such a sight.  Yet paradoxically, precisely because he turned away, precisely because of his humility, G-d called Moshe back to witness the revelation of His presence,  וַיַּ֥רְא ה׳  כִּ֣י סָ֣ר לִרְא֑וֹת וַיִּקְרָא֩ אֵלָ֨יו אלקים מִתּ֣וֹךְ הַסְּנֶ֗ה.  

3) Moshe was supposed to go to Pharoah with the leaders of Klal Yisrael and declare (3:18) ה׳ אלקי הָֽעִבְרִיִּים֙ נִקְרָ֣ה עָלֵ֔ינוּ .  Rashi comments: נקרה עלינו – לשון מקרה.  G-d "happened" to appear to us, like an accidental meeting.  The Meforshei Rashi ask: Rashi in sefer VaYikra (1:1) writes that this term of "mikreh," happenstance,  is used when describing G-d's revelation to non-Jews like Bilam, but to Moshe and our prophets the term used is "vayikra," a calling, an intentional invitation to speak 

 לכל דברות ולכל אמירות ולכל ציווים קדמה קריאה, זו לשון חיבה, לשון שמלאכי השרת משמשין בו: וקרא זה אל זה (ישעיהו ו׳:ג׳). אבל לנביאי אומות העולם נגלה עליהם בלשון גנאי ועראי, בלשון טומאה: ויקר אלהים אל בלעם 

Why then does our pasuk use this term?

Maharal answers: הכי פירושו, שאמרו לו ״אלהי העברים נקרה עלינו״ בארץ מצרים בטומאה, לפי שכל הארץ מלאה גילולים, לכן ״נלכה במדבר דרך ג׳ ימים״ כדי שיהיה נקרה עלינו בקדושה  

The word "nikrah" is used here because this revelation took place in Mitzrayim, a land filled with tumah and idolatry.  In that environment, any revelation of G-dliness is only a haphazard, temporary affair.  That is why, Moshe was told to tell Pharoah, they needed leave to go outside Mitzrayim to properly worship Hashem.  

Even in galus, a person can experience moments of inspiration -- a great davening, a great shiur, a meaningful chessed project.  But those do not make for a **life** of inspiration.  Those moments of uplift are נקרה עלינו – לשון מקרה, haphazard, almost chance encounters.