Musar untuk Ulangan 19:2

How can we reconcile all this with the Torah's statement in Deut. 34,10, that "there never arose another prophet in Israel such as Moses, with whom G–d communicated face to face?" Besides, this is in direct opposition to the explanation we have quoted on the word אליך, in 19,2,? We must certainly assume that Moses' intellectual capacity of comprehending the deeper meaning of the red heifer legislation exceeded that of any one after him. This is also the meaning of Bamidbar Rabbah 19,6, that "all the red heifers have been named after Moses; when all other red heifers are gone, the one Moses made will still remain." All that this means is that all the red heifers that have ever been made holy through being burned, etc., were able to perform the function assigned to them only because Moses had burned the golden calf and used its ashes, just as later generations used the ashes of the red heifer. What we must keep in mind is that the main concern when relating to all the commandments is to comprehend their meaning in their metaphysical significance, i.e. סוד, and there was certainly no one who knew and appreciated these meanings as Moses did. Now we understand why the "red heifer of Moses was the one that lent sanctity to all other red heifers."