Musar su Deuteronomio 34:11

At the beginning of our portion in 6,2, G–d therefore responds to Moses by saying that what He will do will prove that אני י-ה-ו-ה. When Hillel in Avot 1,14, coined the phrase אם אין אני לי מי לי, וכשאני לעצמי מה אני, "If I do not do for me who will do for me? And if I do only for myself what good am I?" this was a rhetorical question posed to describe man's inadequacy in this world when he acts only as an individual. G–d posed a similar question concerning His position in the universe, by indicating that if He did not now demonstrate the true meaning of having described Himself as אני, then מי לי who else would do so on His behalf? Pharaoh's comment מי י-ה-ו-ה, would then be justified! On the other hand, if I do reveal My Essence עצמי, then מה אני, I can demonstrate מה רבו מעשיך י-ה-ו-ה, the greatness of G–d's works, how they were all intitiated with profound wisdom, i.e. בחכמה עשית, a reference to creatio ex nihilo. At the very end of the Torah, in Deut. 34,11, we read that Moses is credited with having performed כל האתת והמופתים, all the miracles that it had been Moses' mission to perform on G–d's behalf in Egypt.

We continue in Samuel: ומי כעמך ישראל גוי אחד, "Who is like Your unique nation Israel?" After the damage inflicted on the earth by Adam, the generation of Enosh, and subsequent generations, the שכינה withdrew to the Celestial Regions and the angels then constituted G–d's army and assumed the role of G–d's "people." It is in reference to these angels that David speaks about "who is like Your people," these are the people of G–d. Once the Jewish people had been refined, G–d wanted to bring bring back His שכינה to earth, and He selected Israel to become His people. This is why the prophet has both the words עמך and ישראל preceded by the letter כ. Without this letter, we would have thought that the "Your people" referred to are the same as "Israel." As it is, the message is that Israel on earth i.e. its domain, is as unique as the angels, i.e. the "people" of the Celestial Regions, in their domain. The words אשר הלכו in the plural in Samuel, and אשר הלך singular, in the matching verse in Chronicles, are essentially the same. Inasmuch as the miracles were performed by G–d in His capacity as the Ineffable Name, the use of the singular is appropriate. In view of the fact that G–d employed Moses as the instrument of העברה, "filter," the use of the plural is justified. David alluded to the latter aspect in Samuel, and to the former in Chronicles. This is the meaning of the second last verse in the Torah in which Moses is described as having been assigned by G–d to perform all the signs and miracles in Egypt against Pharaoh, his servants and his country. Both the use of the singular and the plural are justified when describing who promoted the redemption of the people of Israel.

If we want to explain the verse according to its simple meaning, we can accept the commentary of the Ran: Since Moses was the "father" of all subsequent prophets and his accomplishments as a prophet were far above the laws of nature, as vividly described in Deut. 34,11 how can we understand that he was afflicted with a physical blemish such as a stutter? He could not even control ordinary nature! How could a person underprivileged by nature rise to become a master of nature?! There is hardly a greater blemish than if someone cannot express his thoughts due to a physical handicap! Man's entire advantage over the animal kingdom is the ability not only to formulate thoughts but to express them! Moreover, we know from a number of sources in the Talmud such as Nedarim 38, and Maimonides, that G–d does not grant the gift of prophecy to people who do not possess physical prowess, wealth, wisdom as well as the virtue of humility and that Moses possessed all of these attributes. How then could Moses be plagued by such a deformity? In Sotah 12, where the verse in Exodus 2,6 in which Pharaoh's daughter finds a crying lad, i.e. Moses, is discussed, we find the description of Moses both as a ילד, young child, and as a נער, a description normally reserved for a boy entering his teens, not for a three months old baby. Rabbi Yehudah explains this to mean that Moses had a voice as strong as that of a נער, though he himself was a ילד. Rabbi Nechemyah questions this by saying that this would be considered as a physical deformity, and that is obviously not satisfactory! What he means is that if a minor blemish is inconceivable in Moses, how could a major blemish such as his difficulty to express himself be acceptable! When the Torah describes the creation of man in Genesis 2,7, we are told ויהי האדם לנפש חיה, which Onkelos translates as man becoming a talking spirit.