Moshe's Epitaph – Signs and Wonders/2

Moshe's Epitaph – Signs and Wonders

Exegetical Approaches

THIS TOPIC HAS NOT YET UNDERGONE EDITORIAL REVIEW

Overview

Commentators struggle to pinpoint the exact aspect of Moshe's miracle-making which elevated him above other prophets. Ramban suggests that it was the quantity and duration of Moshe's miracles, while Rambam looks to the broad audience affected by them.  Abarbanel, in contrast, suggests that Moshe's unrivaled miracle performance was directly related to his higher prophetic status.  His immediate, face to face connection with Hashem enabled direct wonders without the need for preparatory prayer.  Finally, Seforno concludes that the verses say nothing about Moshe's miracle-workings and that they only claim that Moshe surpassed others in terms of his prophetic prowess.

Scope

Moshe's miracles were unparalleled due to their sheer quantity, long duration,¹ and the vast area which they affected.²

Sources:Ramban #1Devarim 34:11-12About R. Moshe Nachmanides, Ralbag, Devarim 34:10-12Devarim 34 Toalot 18-19Yehoshua 10:12-14About R. Levi b. GershonShadalDevarim 34:10,12About R. S.D. Luzzatto, Hoil MosheDevarim 34:11-12About R. Moshe Yitzchak Ashkenazi

Comparison to Yehoshua

• Although Yehoshua performed miracles such as splitting the Jordan and making the sun stand still which were on par with Moshe, he did not perform nearly as many wonders as his predecessor. In addition, none of Yehoshua's feats lasted longer than a few hours.
• Ralbag adds that Yehoshua did not really make the sun stop (which would indeed have been a greater miracle than those brought by Moshe), but that he only miraculously sped up the battle, thereby creating an illusion that time stood still. This, though, does not seem to conform to the simple sense of the verses.

Comparison to Eliyahu and Elisha – Eliyahu and Elisha's wonders were indeed more numerous³ and of longer duration⁴ when compared to those of Yehoshua, but they still do not rival those of Moshe.

Moshe vs. Mashiach – "וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה" – Ralbag asserts that the Mashiach will be on a higher prophetic level than Moshe and do greater wonders, most notably ressurecting the dead. He maintains that the verse claims only that for Israel alone there will be none like Moshe. The Mashiach, however, who will serve as prophet for both Israel and the nations, might surpass Moshe in his greatness.⁵

Relationship to verse 10 – Most of these commentators suggest that the phrase "...לְכָל הָאֹתֹת וְהַמּוֹפְתִים" connects directly to the words "וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה", and they consider the intervening clause "אֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים" to be parenthetical. Thus, the verses are saying that no other prophet will compare to Moshe specifically with regard to his wonders.⁶

"לְכָל" – Shadal points to this word as evidence that the multiplicity of signs is what made Moshe unique.⁷ Ralbag similarly notes that the phrase, "וּלְכָל אַרְצוֹ" is meant to emphasize the extent of the area affected by the miracles.

"הָאֹתֹת וְהַמּוֹפְתִים" – According to both Ramban and Ralbag, a "מופת" is a miracle which involves a change in the natural order,⁸ and is distinct from an "אות". They differ, though, in their interpretations of an "אות", with Ramban asserting that it is a miracle which a prophet announces in advance,⁹ and Ralbag maintaining that is a wonder intended to persuade the nation to believe in something.¹⁰

"הַיָּד הַחֲזָקָה... הַמּוֹרָא הַגָּדוֹל" – Ramban maintains that, in contrast to the earlier terms, these do not refer to the plagues of Egypt.¹¹ Instead, "הַיָּד הַחֲזָקָה" refers to the miracle of the splitting of the sea where the verse says, "וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה"‎,¹² while "הַמּוֹרָא הַגָּדוֹל" refers to the revelation at Sinai whose purpose was to instill fear of Hashem in the nation: "בַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם‎".¹³

Audience

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.

Sources:R. Yosef Bekhor ShorDevarim 34:12About R. Yosef Bekhor Shor, RambamHilkhot Teshuvah 9:2Moreh Nevukhim 1:42Moreh Nevukhim 2:35About R. Moshe Maimonides

Comparison to Yehoshua – Rambam asserts that when Yehoshua commands the sun to stand still, the verse states that he did so "לְעֵינֵי יִשְׂרָאֵל" but not "לעיני כל ישראל", and thus only part of the nation witnessed the miracle. Ramban and Abarbanel question this reading, pointing out that such an obvious miracle would have been seen, not just by all of Israel, but by the enemy kings as well.¹⁴ Rambam attempts to further belittle the miracle by suggesting that it lasted for merely a few hours.

Comparison to Eliyahu and Elisha – Rambam points to the king of Israel's request that Geichazi tell him of Elisha's miracles¹⁵ as proof that most of them were not known to the nation at large and afffected only several individuals. Ramban and Abarbanel question this assumption as well, pointing to the drought brought by Eliyahu which affected the entire nation and was known also to neighboring nations.¹⁶ Here, too, Rambam belittles the prophets' miracles suggesting that the boys who they "brought back to life" had never really died, but were merely extremely sick and in need of resuscitation but not of resurrection.¹⁷

Moshe vs. Mashiach – Rambam asserts that the Mashiach will approach but not surpass Moshe's abilities. This is compatible with Rambam's understanding that the era of Mashiach will be a natural one and that the Mashiach need not perform miracles or revive the dead.

Relationship of verses 10 and 11-12 – Rambam reads the opening clause "וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה" as a proposition which is then supported by all of the evidence which follows in the remainder of verse 10 as well as verses 11-12. Thus, Moshe's uniqueness was rooted both in his "face to face" encounter with Hashem as well as in the signs and wonders he performed.

"לְעֵינֵי כָּל יִשְׂרָאֵל" – R. Yosef Bekhor Shor and Rambam look to the verse's mentioning that Moshe acted "before the eyes of all of Israel" as evidence that this is what distinguished him from others.¹⁸

"הַיָּד הַחֲזָקָה... הַמּוֹרָא הַגָּדוֹל" – Neither of these commentaors define what specific miracles are referred to by these terms. It is possible that they would suggest that they refer to the miracles of the Exodus, like the preceding verse, and the Torah is merely adding that these miracles were viewed by all, friend and enemy alike.

Immediate Connection

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 immediate implementation.

Sources:Ramban #2Devarim 34:11-12About R. Moshe Nachmanides, AbarbanelDevarim 34About R. Yitzchak Abarbanel

Comparison to Yehoshua – Yehoshua prays to make the sun stand still and is told by Hashem to split the sea. Nowhere does he appear to act on his own without seeking (or being given) guidance from Hashem.¹⁹

Comparison to Eliyahu and Elisha – There are many instances in which these prophets pray before bringing miracles. Both pray before reviving the dead, Eliyahu requests of Hashem to answer him during the contest on Mt. Carmel, and Elisha prays that Hashem blind the Aramean army which surrounded the city. One might question this position, though, from the equal number of cases where no prayer is mentioned (such as Eliyahu declaring the drought, and Elisha curing the water of Yericho and providing for the widow).²⁰

Moshe vs. Mashiach – Abarbanel asserts that the Mashiach will surpass Moshe only with regards to the extent of his redemption of the people, but not in his prophetic status. He does not explicitly compare their relative capabilities as miracle workers.²¹

Does a prophet need to make miracles? Abarbanel asserts that a prophet should not be judged by the miracles he performs since these are brought out of necessity and have nothing to do with the stature of the prophet.²² Abarbanel, nonetheless, attempts to prove how Moshe's wonders were greater than others, but does so by linking them to his prophetic abilities.

Relationship to verse 10 – Ramban²³ suggests that the phrase "אֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים" refers, not just to Moshe's prophetic abilities, but to his manner of bringing miracles as well. Moshe's immediate connection and unity with Hashem's desires enabled wonders to be performed directly.

"הַיָּד הַחֲזָקָה... הַמּוֹרָא הַגָּדוֹל" – Abarbanel distinguishes between the "signs and wonders" which refer to the miracles wrought in Egypt and "the strong hand and great fear" which allude to the events of the wilderness and specifically Moshe's biggest wonder, inviting the Divine Providence to dwell amongst Israel. Moshe's power ("הַיָּד הַחֲזָקָה") convinced Hashem not to send an angel but to accompany the nation Himself, thereby bringing fear of God ("הַמּוֹרָא הַגָּדוֹל") upon the people.²⁴ Abarbanel asserts that this wonder is the greatest type a human can bring.

Wonders Not Unique

Moshe's singularity was unconnected to his wonders.

Sources:SefornoShemot 3:2Devarim 34:11-12About R. Ovadyah Seforno

Comparison to Others – According to this position, there is no reason why other prophets could not outperform Moshe in their wonders. Moshe's higher stature was related to his prophetic abilities, not to his miracles.²⁵

Relationship to verse 10 – According to Seforno, the verses are not listing the various ways in which Moshe was exceptional, but mentioning just one – his achieving a face to face connection with Hashem. Thus, verses 11-12 are merely a parenthetical explanation of how and when this happened, telling the reader that this process began after Moshe was sent to perform signs and wonders in Egypt and culminated at Mt. Sinai.²⁶ Seforno could interpret the "ל" of "לְכָל הָאֹתֹת" to mean "for the purpose of".

"הַיָּד הַחֲזָקָה... הַמּוֹרָא הַגָּדוֹל" – The first of these terms refers to the supernatural miracles in the wilderness, such as the splitting of the sea and the manna, while the second refers to the revelation at Sinai. It was only here that Moshe, finally, truly attained the highest level of face to face prophecy.²⁷

¹ For example, the manna and pillars of cloud and fire all endured for a full forty years.

² Ramban, Shadal, and the Hoil Moshe emphasize the vast number of Moshe's miracles. Ramban highlights also their long duration, while Ralbag points to both their enduring quality and the large expanse which they affected.

³ Almost every story involving Elisha relates to some miracle he wrought for the good of an individual or the nation.

⁴ Eliyahu brings drought for three years, but this is quite short of forty years worth of manna.

⁵ Ramban, in his commentary to Yeshayhau 52 (פרשת הנה ישכיל עבדי) also claims that the Mashiach will be more exalted and knowledgeable than Moshe, but he does not compare the miracles of the two.

⁶ Hoil Moshe maintains that the "ל" of "לְכָל הָאֹתֹת" is comparable to that in the verse, "וַיִּגְדַּל הַמֶּלֶךְ שְׁלֹמֹה מִכֹּל מַלְכֵי הָאָרֶץ לְעֹשֶׁר וּלְחָכְמָה". Moshe surpassed other prophets in his signs and wonders, just as Shelomo surpassed other kings in his wisdom and wealth.

⁷ The word repeats five times in just two verses, suggesting that Moshe's uniqueness relates to the abundance and scope of his actions.

⁸ This could include the turning of the staff into a snake and many of the other plagues in Egypt.

⁹ Thus, Moshe's announcing that frogs or ערוב were to arrive constituted an אות. Ramban explains the etymology of the word "אות" as follows: "על כל הדבר שיקדים הנביא לאמר כן יבוא ויאתה לעתיד".

¹⁰ Thus, Moshe's transformation of the waters of the Nile into blood was a sign for the nation to believe in Moshe.

¹¹ Since those were already mentioned in the previous verse, these terms must be distinct and refer to other miracles.

¹² See Shemot 14:31. Ralbag offers a broader interpretation, including not only the splitting of the Sea but also the miracle of the manna.

¹³ See Shemot 20:18. Ralbag explains similarly that the phrase refers to any feat performed to lead the nation to fear God, but he does not mention Matan Torah explicitly. Ramban's choice to highlight Matan Torah together with miracles of the Exodus is logical given that he views both as the twin fundamental events in the formation of the nation and the people's belief in Hashem. One might even suggest that it is the cardinal importance of these wonders which elevates Moshe above all other prophets.

¹⁴ Yehoshua's splitting of the Jordan, too, was apparently witnessed by the entire nation, and word of it spread to all the Emorite and Canaanite Kings. See Yehoshua 5:1.

¹⁵ See Melakhim II 8:4.

¹⁶ See Ovadiah's words in Melakhim I 18:10 which suggest that Eliyahu's actions were known to surrounding peoples as well. Ramban and Abarbanel further question Rambam from the contest on Mt. Carmel which, they claim, was witnessed by both masses of Israelites and Baal worshipers. Rambam, in contrast, maintains that there were just a handful of people present. Though the verses set the number of Baal prophets at 450, they do not give an exact count of the Israelites, so it is not clear whose reading is correct. Eliyahu, though, does tell Achav to "gather all of Israel", and the chapter several times mentions "all of the nation" acting or speaking. Nonetheless, the word "all" might simply refer to all those who were present.

¹⁷ Rambam asserts that just as the word "חי" can mean both alive and cured, so too the word "מת" can mean not only dead but also extremely sick.

¹⁸ Rambam also highlights the fact that the verses speak of two separate audiences – both the enemy Paroh and the nation themselves. The fact that both friend and foe alike were spectators to Moshe's miracles is another factor which made Moshe unique.

¹⁹ Abarbanel points out that although Moshe also prays before splitting the Sea, there Hashem asks him for what he is praying and directs him to instead simply act.

²⁰ Although Abarbanel might claim that these too were preceded by prayer, there is no evidence for that in the text.

²¹ It is unclear if Abarbanel assumes that redemption will come via natural or supernatural means.

²² A prophet living in a time of greater need will perform more wonders, while one living in a time of lesser need will bring about less.  However, this has nothing to do with the stature of the prophet.

²³ Abarbanel explains similarly.

²⁴ Abarbanel also brings an alternative possibility that the "strong hand" refers to the revelation at Sinai, when all of the people were able to prophesy, "כי הנבואה תקרא יד ‏ה'‏".

²⁵ This position could explain, like Abarbanel above, that a prophet performs miracles only when needed by the nation and thus, these says nothing about his overall capabilities.

²⁶ Seforno points to the encounter by the burning bush where Moshe feared to look at Hashem as evidence that at this point he had not yet attained the status of face to face contact.

²⁷ See Seforno's comments to Shemot 3:2 as well. According to Seforno, Moshe's achieving of this status was a process which began with his being sent to perform wonders in Egypt and climaxed at Mt. Sinai.