What are the ramifications of "ve'Lo Kam Navi Od be'Yisrael ke'Moshe"?
Seforno: It teaches us that no Navi has the authority to issue new rulings that are not contained in the Torah. 1
Toras Moshe (in Pasuk 9): It teachesus that no other Navi will have the authority to ask Hashem Divrei Torah. 2
Da'as Zekenim and Rosh #1: Before Moshe died, he asked Hashem to open all the gates and the depths, so that everyone will see that He is alone. 3 at which point Moshe declared "Ein Od" and Hashem retorted, I too will say about you "ve'Lo Kam Navi Od be'Yisrael ke'Moshe"!
Rosh #2 (citing the Ramban): The Pasuk 4 writes about Moshe "ve'At Alis al Kulanah" He was greater than Adam (who was created 'in the Image of Hashem', 5 but lost his honor), Noach (who saved himself from the flood, but did not save his generation), Avraham (who did Chesed with uncircumcised people in a settled area, but not with the circumcised in a Midbar), Yitzchak (who saw the Shechinah, but his eyes weakened due to this) and Ya'akov (who overcame an angel on the land, but not in their abode above).
Sifri and Bamidbar Rabah (14:2): It implies that there was no Navi 6 in Yisrael like Moshe, but there was among the nations - Bil'am 7 (who can be compared to a butcher, who knows intimately the budget of the king's table - Sifri). 8
Seifer ha'Ikarim (3:20): It implies that even in Yisrael there was no other Navi like Moshe, 9 how much more so among the nations - since Moshe asked Hashem not to place the Shechinah on them, and Hashem agreed. 10
What is the meaning of "asher Yeda'o Hashem Panim el Panim"?
Ramban #1: It means that Hashem raised 4 Moshe above all the other Nevi'im by speaking with him face-to-face.
Ramban #2: It means that Moshe knew Hashem - like two people who meet face to face, 5 who know each other due to that meeting. 6
Ramban #3 (according to Kabalah): It means that Hashem knew Moshe face to face, to [let Moshe] cling to Him whenever a spirit (of prophecy) entered into him - as occurred at Matan Torah. 7 And the Pasuk is now informing us that Moshe's prophesies remained on that level each time that he prophesied. 8
Seforno: It means that whenever Hashem spoke with Moshe, the latter remained in control of his faculties. 9
Targum Onkelos: To whom Hashem revealed Himself face to face.
Targum Yonasan: Whom the word of Hashem knew 'word to word'. 10
Rosh: It means tht, in contrast to all other prophets, whose prophecies were directed at individuals - Eliyahu told the Tzarfatis that the oil and flour will last during the famine, and Elisha told the widow to borrow Kelim covertly, all Moshe's prophesies were on behalf of Yisrael, and for all generations, and before the eyes of all Yisrael.
See Sifsei Chachamim.
The Pasuk actually writes that 'Hashem was familiar with him'. See Ramban.
Rashi: Like we find in Sh'mos, 32:30 and in Bamidbar, 9:8.
Ramban: Sh'mos 33:17, 12 and in Tehilim, 144:3.
Ramban: Refer to 34:10:2:1**. The Torah did not write specifically that Moshe knew Hashem out of honor for Hashem.
Ramban: Even though we find the same expression used regarding Yisrael in Devarim 5:4. See Ramban.
Ramban: The people however, only heard the Voice that came from the fire. See Ramban, who elaborates.
Ramban: Whereas with regard to all other prophets, the Hand of Hashem was upon them.
See Seforno, who describes the uniqueness of a Navi and elaborates on the 'knowledge of Hashem', based on the Rambam in Hilchos Yesodei ha'Torah, 2:10.
See Targum Onkelos, Bamidbar, 12:8 - Na'ar Yonasan.
Bamidbar Rabah (14:2) extrapolates that there was no Navi in Yisrael like Moshe, but there was among the nations - Bil'am.' How can Bil'am be compared to Moshe?
Seifer ha'Ikarim (3:20): Just as Moshe's [level of] prophecy was for the sake of Yisrael (and when Yisrael sinned, Hashem told him "Lech Reid")
