Moshe's Epitaph – Signs and Wonders/2

Moshe's Epitaph – Signs and Wonders

Exegetical Approaches

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 seemingly on par with Moshe, such as splitting the Jordan and making the sun stand still, 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 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 – 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 only claims that within Israel there will be none like Moshe. One who will serve as prophet for both Israel and the nations, though, 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 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 with regards to his wonders specifically.⁶

"לְכָל" – Shadal points to this word as evidence that the multiplicity of signs is what made Moshe unique.⁷ Ralbag similalrly 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 Ralbag asserts that an אות, on the other hand, is any wonder that is meant to serve as a sign to convince the nation to believe in something.⁹ Ramban instead declares that it is any miracle which a prophet declares in advance.¹⁰

"הַיָּד הַחֲזָקָה... הַמּוֹרָא הַגָּדוֹל" –

Ramban maintains that, in contrast to the earlier terms, "הָאֹתֹת וְהַמּוֹפְתִים" 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 Matan Torah 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 does so "לְעֵינֵי יִשְׂרָאֵל" but not "לעיני כל ישראל". Ramban and Abarbanel question this reading, pointing out that such a miracle would have been witnessed not just by all of Israel but by the Canaanite kings they were fighting as well.¹⁴ Rambam further tries to belittle the miracle by suggesting that it lasted for just a few hours, just extending the day to be like a long summer afternoon.

Comparison to Eliyahu and Elisha – Rambam points to the king'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 enitre nation and was also known to neighboring nations.¹⁶ Here, too, Rambam belittles the prophets' miracles suggesting that the boys who were "brought back to life" had never really died, but were merely extremely sick and in need of resuscitation but not of ressurection.¹⁷

Moshe vs. Mashiach – Rambam asserts that the Mashiach will come close to but not surpass Moshe's abilities. This is compatable with the Rambam's understanding that the era of Mashiach will be a natural one and that the Mashiach need not do miracles nor revive the dead.

Relationship to verse 10 – Rambam reads the opening clause "וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה" as an introductory statement which is supported by all the clauses that follow. Moshe's uniqueness lay both in his "face to face" encounter and 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 "in 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 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 an the Torah is emphasizing 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. No where 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 where these prophets pray before miracle-making. Thus 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's declaring the drought, Elisha curing the water of Yericho or 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 deal explicitly with 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 witht he stature of the prophet.²² Abarbanel, nonetheless, attempts to prove how Moshe's wonders were greater than others, but does so by linking these 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. The immediate connection and oneness 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, 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") to the people.²⁴ Abarbanel asserts that this wonder is the greatest 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 Yehoshua

Comparison to Eliyahu and Elisha

Moshe vs. Mashiach

Relationship to verse 10

"לְכָל"

"הָאֹתֹת וְהַמּוֹפְתִים"

"הַיָּד הַחֲזָקָה... הַמּוֹרָא הַגָּדוֹל"

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 does not compare the miracles of the two. Shadal and Hoil Moshe do not address the Mashiach at all.

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". Shelomo surpassed other kings in his wisdom and wealth and Moshe surpassed other prophets in his signs and wonders.

⁷ The word repeats five times in just two verses, suggesting that Moshe's uniqueness relates to the abundance and scope of is 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 turning the water of the Nile into blood was a sign for the nation to believe in Moshe.

¹⁰ Thus, Moshe's announcing that frogs or ערוב were to arrive constituted an אות. Ramban explains the etymology of the word: על כל הדבר שיקדים הנביא לאמר כן יבוא ויאתה לעתיד.

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 is more general in his understanding including not only the splitting of the Sea but also miracles of the manna.

¹³ See Shemot 20:18. Ralbag explains similarly that the phrase refers to any wonder done to lead the nation to fear God but 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 fundamental events in the formation of the nation and the people's belief in Hashem. One might even suggest that it is the import of these wonders brought by Moshe which elevates him beyond other prophets.

¹⁴ Yehoshua's splitting of the Jordan, too, was apparently witnessed by the enitre nation and word of it spread to all the Emorite and Cannanite 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 people's 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 worshippers. 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 several times later in the chapter it 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 both dead or 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 Mosh'e's miracles is another factor which made Moshe unique.

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

²⁰ Though 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 If one lives in a time of great need more wonders will be performed, and if the need is nill, no miracles will be brought.but 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'".