Moshe/0
Moshe – Overview
Please contact us if you would like to assist in its development.
Unique Traits
Prophetic Powers
See
Miracles
The concluding verses of Torah suggest that no other prophet compares to Moshe, not only in his prophetic prowess, but also in all of the signs and wonders he wrought. What, though, was so exceptional about Moshe's miracle-making? Did not other prophets perform similar feats?1 Commentators offer several approaches: [See Moshe's Epitaph – Signs and Wonders and Miracles for elaboration.]
- Abundance – Ramban, Ralbag and Shadal assert that Moshe's miracles were unparalleled due to their sheer numbers, duration, and/or the area which they affected.
- Wide audience – R"Y Bekhor Shor and Rambam suggest, instead, that Moshe's wonders were unique because they were viewed by a wider audience. While most prophets performed miracles for individuals or a small portion of the nation, Moshe's were known to all of the Children of Israel as well as the surrounding nations
- Instantaneous – Abarbanel explains that in contrast to other prophets, Moshe could bring miracles without needing to first pray. Moshe's face to face connection enabled a direct hotline to Hashem and instantaneous implementation.
- Not unique – Seforno uniquely suggests that the verse is saying only that Moshe's prophetic powers were singular, but not that his miracle making was superior to others.
Wisdom
See
Possible Flaws
Misunderstanding Hashem
Commentators disagree as to whether it is legitimate to maintain that Moshe could have ever misunderstand Hashem and His instructions (for a parallel discussion regarding other prophets, see Prophecy).
- Moshe could have misunderstood Hashem – Several sources assert that it is possible that, on occasion, Moshe erred in understanding Hashem:
- Korach's rebellion – Both R. Chananel2 and Seforno suggest that Moshe misunderstood Hashem's statement "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאֲכַלֶּה אֹתָם" to mean that Hashem intended to wipe out the entire nation, when Hashem really was referring only to the congregation of Korach.3 See Dialogue with the Divine During Korach's Rebellion for discussion and additional sources.
- The Spies – Seforno suggests that Moshe similarly misunderstood Hashem in the aftermath of the Spies report.4 When Hashem said, "אַכֶּנּוּ בַדֶּבֶר", he thought that Hashem planned to exterminate the nation all at once.5 Hashem, though, had really meant that he planned to destroy the nation slowly, over forty years in the Wilderness.
- Moshe could not have misunderstood Hashem – R. Mubashir HaLevi,6 and Ramban7 vehemently argue against the possibility that Moshe could err in understanding Hashem.8
Misunderstanding the Nation
Commentators disagree as to whether this happened:
- Moshe misunderstood the nation – R. Saadia Gaon (see Petition of the Two and a Half Tribes), Toledot Yitzchak,
- Moshe did not misunderstand the nation –
Miscalculations
Commentators disagree as to whether this happened:
- Moshe could have made errors of judgment – see Mystery at the Malon.
- Moshe did not make errors of judgment –
Sins
Anger
The Torah explicitly notes Moshe's wrath in three places: Shemot 16:20, Vayikra 10:16, and Bemidbar 31:14.
- Numerous Rabbinic sources criticize Moshe for this loss of control and say that Moshe's anger caused him to forget either the Halakhah or the need to convey it to the people – see Sifra, Sifre Bemidbar, Bavli Pesachim, Vayikra Rabbah.
- However, Ralbag excuses such outbursts by saying that Moshe was so spiritual that he was angered even by what appeared to be slight deviations from Halakhah.9
There are a number of additional cases where some commentators claim that Moshe's temper got the better of him - see discussions in Shemot 2, Shemot 32, Bemidbar 20, Bemidbar 32.
Administrative Shortcomings
Some exegetes suggest that Moshe exhibited certain weaknesses as an administrator. See Did Moshe Need Yitro's Advice for elaboration, and see analyses of Moshe's leadership in Bemidbar 11 and Moshe's Misstep and Mei Merivah.
Speech Impediment
The three verses of Shemot 4:10, 6:12, and 6:30 describe Moshe's speech impediment using the terms of "כְבַד פֶּה וּכְבַד לָשׁוֹן" and "עֲרַל שְׂפָתָיִם". Exegetes debate whether or not this disability was of a physical nature, and why Hashem would choose such a messenger to be His spokesman. See Moshe's Speech Impediment.
- Physical Disability –According to Moshe's speech impediment was of a physical nature and involved difficulties in letter pronunciation or stuttering.
- Non-physical Disability –
Religious Identity
Was Moshe's Son Uncircumcised and Why?
- See the various approaches in Mystery at the Malon
