Moshe's Epitaph – Signs and Wonders/2

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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

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.

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

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"