Zitat Kommentar zu Könige I 17:10

לכל האותות, “as evident by all the miracles, etc.” According to Nachmanides verses 10 and 11 have to be understood as sequential, i.e. there had never arisen another prophet who performed so many miracle, etc.” Alternately, the words לכל האותות refer back to the words אשר ידעו ה' פנים אל פנים, meaning that there had never been another prophet who performed so many miracles in the name of Hashem and that the people all heard about. The fact is that we know about many other prophets performing אותות and מופתים, different categories of miracles; to mention only the many miracles performed by the prophet Elijah. The main difference between the miracles performed by Moses and those performed by other prophets, has been defined by the Midrash as being that all the other prophets were not able to perform their miracles without first having prayed to Hashem to enable them to perform whatever miracle they wanted to perform. A case in point is the occasion when Joshua arrested the orbit of the moon and the sun in order to successfully complete the pursuit of the defeated Canaanites. (Joshua 10,12) The same was true of Elijah’s encounter with the woman from Tzorfat, his decreeing the absence of rainfall, or Elisha’s reviving the son of the Shunamit. Moses, on the other hand –according to that Midrash- performed the miracles ביד ה'. This wording is obscure. Maimonides (Moreh Nevuchim 2,35) explains that a major difference between Moses’ kind of prophecy, including his performing miracles to establish his authenticity as prophet, or G’d’s authenticity as the Creator and controller of nature, was, that whatever he did was designed to silence all those who had doubted his veracity, and to do so in full view of all the Israelites. Other prophets performed miracles for individuals, or in the case of Elijah at Mount Carmel before a select audience. Nachmanides rejects this definition by Maimonides, as how can one describe the arrest of rainfall over a period of three years, something Elijah had decreed, as a miracle performed for the benefit of individuals? (Compare Kings I 17,1) Besides, Joshua’s plea to arrest the sun’s orbit was made in front of the whole Jewish nation. [In his notes on his commentary on Nachmanides, Rabbi Chavell quotes a Rit’va who points out that Maimonides’ wording referred to the immediacy of Moses’ miracles coming true, whereas absence of rainfall to be interpreted as proof of something decreed by a prophet takes months or years to impress the parties concerned as due to the prophet who decreed it his holding the key to rainfall. Besides, both the miracle of the sun’s orbit being temporarily halted, and the rainfall being halted were not performed for an audience who disputed the prophet’s power or ability, as did the Egyptians to whom Moses had to prove himself and his G’d over and over again. Ed.] According to tradition, the splitting of the sea was witnessed in the respective waterways throughout the world. According to the plain meaning of the text, all these words describing Moses’ activities as a prophet and miracle worker are directly connected to what is written in verse 10, i.e. ולא קם נביא עוד בישראל וגו', that there never arose another prophet in Israel comparable to Moses. We must look at Moses’ career as a whole, including the revelation at Mount Sinai, his repeated lengthy stay on that Mountain without food or drink as we understand the term, and the period of 40 years during which he led the people without a visible sign of aging, etc. Not only that, but some of his miracles continued as such for the entire forty years, such as the manna, the heavenly bread, for instance. All of this made him incomparable throughout history up until now.