The gemara in Sanhedrin 8a deals with bnos Tzelophchad. The first deya holds that Moshe forgot the halacha as a punishment for when he appointed judges and said 'any law too hard for you, bring to me.' as if he were the final word and not Hashem. This is learned from the words Vayakreiv/Vatikr'vun.

The second daya asks on this: Moshe didn't say (by the judges) I'll teach you, he says I'll listen to it (the difficult case, maybe he won't know it either and have to ask Hashem). This question in itself indicates that, at least acc. to this daya, Moshe was not taught every nuance of halacha.

His answer also implies this: Moshe was worthy of writing the parasha (unlike daya #1), but Bnos Tzelophchad were zochos to have it written through them (megalg'lin z'chus al y'dei zakay), so vayakrev es mishpatan.

It could be the 1st daya also holds Moshe wasn't taught every nuance, but he darshans vayakrev/vatikr'vun. (efshar)

The gemara in Sanhedrin 8a deals with bnos Tzelophchad. The first opinion holds that Moshe forgot the halacha as a punishment for when he appointed judges and said 'any law too hard for you, bring to me.' as if he were the final word and not Hashem. This is learned from the words Vayakreiv/Vatikr'vun.

The second opinion asks on this: Moshe didn't say (by the judges) I'll teach you, he says I'll listen to it (the difficult case, maybe he won't know it either and have to ask Hashem). This question in itself indicates that, at least according to this opinion, Moshe was not taught every nuance of halacha.

His answer also implies this: Moshe was worthy of writing the parasha (unlike opinion #1), but Bnos Tzelophchad merited to have it written through them (megalg'lin z'chus al y'dei zakay), so vayakrev es mishpatan.

It could be the 1st opinion also holds Moshe wasn't taught every nuance, but he darshans vayakrev/vatikr'vun. (efshar)