Moshe/0

Moshe – Overview

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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 explain the greatness of Moshe's miracles in several ways: [See Moshe's Epitaph – Signs and Wonders and Miracles for more.]

• Abundance – RambanDevarim 34:10-12About R. Moshe b. Nachman, RalbagDevarim 34:10-12About R. Levi b. Gershom and ShadalDevarim 34:10-12About R. Shemuel David Luzzatto 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 ShorDevarim 34:12About R. Yosef Bekhor Shor and RambamMoreh Nevukhim 2:35About R. Moshe b. Maimon suggest, instead, that Moshe's wonders surpassed those of others 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 – AbarbanelDevarim 34:11About R. Yitzchak 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 – SefornoDevarim 34:11-12About R. Ovadyah 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:²

• 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. ChananelCited by Ramban Bemidbar 16:21About R. Chananel b. Chushiel³ and SefornoBemidbar 14:12,13,20Bemidbar 16:22,24,26About R. Ovadyah 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.⁴ 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.⁵ When Hashem said, "אַכֶּנּוּ בַדֶּבֶר", he thought that Hashem planned to exterminate the nation all at once.⁶ 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 HaLeviCritique of the Writings of R. Saadia Gaon (p. 109)About R. Mubashir HaLevi,⁷ and  RambanBemidbar 16:21About R. Moshe Nachmanides⁸ vehemently argue against the possibility that Moshe could err in understanding Hashem.⁹ 

Misunderstanding the Nation

Commentators disagree as to whether this happened:

• Moshe misunderstood the nation – R. Saadia GaonCommentary Shemot 30:11-15About R. Saadia Gaon (see Petition of the Two and a Half Tribes), Toledot YitzchakBemidbar 1:1About R. Yitzchak Karo,
• 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

See Moshe's Misstep and Mei Merivah.

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 SifraShemini 2:12About Sifra, Sifre BemidbarBemidbar 157About Sifre Bemidbar, Bavli PesachimPesachim 66bAbout the Bavli, Vayikra Rabbah13:1About Vayikra Rabbah.
• However, RalbagVayikra 10:20Shemini Toelet 9About R. Levi b. Gershom excuses such outbursts by saying that Moshe was so spiritual that he was angered even by what appeared to be slight deviations from Halakhah.¹⁰

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.

• Yitro's Advice – When Yitro sees the nation standing online to await Moshe's judgment, he suggests that Moshe delegate some of his responsibilities to lighten the load. Yitro's advice seems like such an obvious and simple solution that one cannot help but wonder: How could it be that Moshe, the greatest of all men and in possession of a direct line to Hashem, needed Yitro's help to figure this out? [For discussion, see Did Moshe Need Yitro's Advice.]
• RalbagShemot Toalot 18:14-15About R. Levi b. Gershom suggests that due to Moshe's closeness to Hashem, he was indeed deficient in civic leadership.
• AbarbanelShemot 18About R. Yitzchak Abarbanel strongly disagrees, claiming that it is impossible that Moshe was flawed in this regard.
• Bemidbar 11
• Moshe and Mei Merivah.– Though many suggest that Moshe's sin at Mei Merivah related to the realm of man and God, others suggest that the problem was one of faulty leadership. The Avvat Nefesh and Minchah Belulah assert that in "fleeing" to the Tent of Meeting, Moshe betrayed a fear of the nation and inability to take initiative and rebuke them on his own.

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 a disabled messenger to be His spokesman. See Moshe's Speech Impediment.

• Physical disability – According to Shemot Rabbah1:26About Shemot Rabbah, R. ChananelCited by R. Bachya Shemot 4:10About R. Chananel b. Chushiel and R. Yosef Bekhor ShorShemot 4:10-11About R. Yosef Bekhor Shor, Moshe's speech impediment was of a physical nature and involved difficulties in letter pronunciation or stuttering. The RanDerashot HaRan 5About R. Nissim Gerondi
  states that Hashem intentionally chose a leader who was not a charismatic speaker to insure that all would recognize that the miracles of the Exodus were brought about not by oratorical talents but rather by Hashem's will.¹¹
• Non-physical disability – RashbamShemot 4:10About R. Shemuel b. Meir deems it impossible that Hashem would elect to transmit the Torah through a stutterer, leading him to posit that Moshe's challenge was an inability to speak Egyptian well.¹² Lekach TovShemot 4:10About R. Toviah b. Eliezer and RalbagShemot Beur HaMilot 4:10About R. Levi b. Gershom more simply suggest that Moshe was not a gifted orator and incapable of ordering his speech in a clear and organized manner. Ralbag explains that this was a result of Moshe's high spiritual level which led him to have difficulties in mundane dealings with humans.¹³

Religious Identity

Was Moshe's Son Uncircumcised and Why?

• See the various approaches in Mystery at the Malon

Upbringing, Marriage and Family Life

Miraculous Birth?

Commentators divide in how they views Moshe's birth and early years, with some presenting

Palace Upbringing

Moshe's Marriage

¹ Was Yehoshua's making the sun stand still or Eliyahu's reviving of the dead any less remarkable than Moshe's miracles?

² For a parallel discussion regarding other prophets, see Prophecy.

³ This interpretation is cited by Ramban who apparently obtained a copy of R. Chananel's commentary only upon his arrival in Israel. This passage is one of Ramban's Eretz Yisrael additions to his commentary. For further discussion, see Ramban's Updates, and specifically Ramban Bemidbar 16:21.

⁴ This leads Moshe to question Hashem's seeming injustice in collectively punishing the innocent.  These sources claim that Hashem was never unjust as He had never planned to wipe out the innocent.

⁵ Commentators also suggest that in certain cases, it is possible that Moshe might have not been privy to Hashem's full intentions and that he did not always understand the reasons behind Hashem's actions. For example, RanDerashot HaRan 11About R. Nissim Gerondi assumes that the entire ruse regarding the three day journey and the borrowing of the Egyptians' vessels was intended to induce the Egyptians to chase after the nation (in order to retrieve their loaned belongings) so that they would drown in Yam Suf. This goal, though, might have been unknown to Moshe,  "וכונת כל אלו הדברים, היתה נעלמת מישראל, ואולי גם ממשה" (see A Three Day Journey and Reparations and Despoiling Egypt). 
See also R. Yosef AlboSefer HaIkkarim 4:25About R. Yosef Albo with regards to Hashem's command that the nation ask permission to cross through the lands of Edom and Moav only to then veer from them.  He writes that Moshe was surprised at this,  "והיו משה וכל ישראל תמהין מזה", being unaware of Hashem's larger goal. Only later did he realize that Hashem had orchestrated this so as to harden Sichon's heart into thinking that the nation was weak and would be easy to defeat.

⁶ See Moshe's words in Bemidbar 14:15, "וְהֵמַתָּה אֶת הָעָם הַזֶּה כְּאִישׁ אֶחָד". According to Seforno, it is this misunderstanding which led Moshe to question, "what will the nations say."

⁷ Cf. R. Mubashir's position regarding Zipporah's religious identity discussed in Moshe's Family Life.

⁸ Ramban's commentary on this verse was augmented significantly upon his arrival in Israel. For further discussion, see Ramban's Updates, and specifically Ramban Bemidbar 16:21.

⁹ See also Abarbanel with regards to Korach's rebellion, "והראב"ע פירש שלא היתה כוונתו לכלות אלא קרח ועדתו ושמשה לא הבין הכוונה האלהית ולכך השיבו כן והוא זר מאד".  As far as the more general question of whether prophets as a whole (i.e. not just Moshe) can err, see Prophetic Actions Without Explicit Divine Sanction.

¹⁰ This is consistent with Ralbag's explanations of Moshe's other flaws – see Did Moshe Need Yitro's Advice and Moshe's Speech Impediment.

¹¹ R. Yosef Bekhor Shor similarly suggests that Hashem wanted to demonstrate that the Divine will could be realized even via a messenger lacking a silver tongue.

¹² Having left Egypt while still young, he was not as fluent as needed to feel comfortable speaking in the king's palace.

¹³ See Ralbag's similar take on Moshe's administrative shortcomings in Did Moshe Need Yitro's Advice.