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

Comparison to Yehoshua

Comparison to Eliyahu and Elisha

Moshe vs. Mashiach

Relationship to verse 10

"לְכָל"

"הָאֹתֹת וְהַמּוֹפְתִים"

"הַיָּד הַחֲזָקָה... הַמּוֹרָא הַגָּדוֹל"

Immediate Connection

Comparison to Yehoshua

Comparison to Eliyahu and Elisha

Moshe vs. Mashiach

Relationship to verse 10

"לְכָל"

"הָאֹתֹת וְהַמּוֹפְתִים"

"הַיָּד הַחֲזָקָה... הַמּוֹרָא הַגָּדוֹל"

Wonders Not Unique

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.