"And the people saw ki boshesh Moshe, that Moshe delayed in coming down from the mountain" (32:1). As a young nation coming from a hedonistic society that had many gods, the transition to a monotheistic people living a disciplined life was not (and is not) an easy one. They needed lots of 'hand-holding' as they matured as a people, and were paralyzed with their leader away. The people wanted a relationship with G-d; they just did not know how to do so on their own.
Like many a great leader, Moshe—the greatest of all leaders—had difficulty delegating authority. Knowing you can do the job better than others, it is not easy to watch as subordinates are not quite up to the level of their superiors.
When making reference to biblical verses, we tend to identify them by chapter and verse. This most convenient system is of non-Jewish origin and occasionally deviates from the division of texts as understood by our Sages. While one might be tempted to say that a more traditional approach would divide the text according to parshat hashavua (the weekly Torah reading cycle), that, too, is of later origin. Our division into 54 parshiot was only finalized in the middle ages, hundreds of years after the close of the Talmudic period.
"And they did not listen to Moshe, from short spirit and hard work" (7:9). Moshe had a daunting dual task before him. Not only did he need to demonstrate to Pharaoh that he must free his slaves, he needed to convince the Jewish people that they would be better off following him into the desert. And the latter was a prerequisite for the former.
One of the most beautiful and impactful aspects of the Torah is its description of the humanity of its protagonists. Their strengths and struggles, heroism and failures, highs and lows are depicted before us, allowing us to much more readily identify with and learn from them. The realization that our Avot and Imahot had many crises within their own lives, or that Moshe himself had to struggle to contain his temper, can guide us and reassure us as we struggle with our own issues.
The name Korach is synonymous with Machloket shelo leshem shamoyim, arguments that are not for the sake of heaven. As we read how Korach and his rebel rousers were killed by G-d, exactly as Moshe had predicted, no doubt many feel gleeful as those "who gathered together against G-d" (16:11) receive their due. Yet Judaism demands a much more nuanced approach. True, we must eradicate evil; but we must never confuse evil with evildoers. All people are created in the image of G-d, and all are deserving of respect; there are no exceptions.