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 offer several approaches: [See Moshe's Epitaph – Signs and Wonders and Miracles for elaboration.]

• 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 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
• 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 misunderstood Hashem's instructions (for a parallel discussion regarding other prophets, see Prophecy).

• Moshe could have misunderstood Hashem –
• In their comments on the story of Koarch's rebellion, both R. ChananelCited by Ramban Bemidbar 16:21About R. Chananel b. Chushiel² and SefornoBemidbar 14:12,13,20Bemidbar 16:22,24,26About R. Ovadyah Seforno³ 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 he really was referring only to the congregation of Korach. See Dialogue with the Divine During Korach's Rebellion for additional sources.
• Seforno suggests that
• Moshe could not have misunderstood Hashem – R. Mubashir HaLeviCritique of the Writings of R. Saadia Gaon (p. 109)About R. Mubashir HaLevi,⁴ RambanBemidbar 16:21About R. Moshe Nachmanides,⁵

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.⁶

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. See Did Moshe Need Yitro's Advice for elaboration, and see analyses of Moshe's leadership in Bemidbar 11 and Moshe's Misstep and Mei Merivah.

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 - see Moshe's Speech Impediment.

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 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.

³ For cases where commentators suggest that Moshe may not have fully understood Hashem's intentions, see RanDerashot HaRan 11About R. Nissim Gerondi who writes "וכונת כל אלו הדברים, היתה נעלמת מישראל, ואולי גם ממשה" (see A Three Day Journey and Reparations and Despoiling Egypt), R. Yosef AlboSefer HaIkkarim 4:25About R. Yosef Albo "והיו משה וכל ישראל תמהין מזה".

⁴ Cf. R. Mubashir's position regarding Zipporah's religious identity discussed in Moshe's Family Life.

⁵ 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.

⁶ This is consistent with Ralbag's explanations of Moshe's other flaws – see Did Moshe Need Yitro's Advice and Moshe's Speech Impediment.