Within Judaism Moses is Moshe Rabbeinu, Moses our teacher, and the honorific states the claim: he is not primarily a miracle-worker or a liberator but the one through whom the Law was given.
The tradition holds that at Sinai he received the Torah, in the rabbinic understanding, both the written text and an accompanying oral teaching transmitted alongside it, which the Mishnah's tractate Avot opens by tracing from Moses at Sinai down through an unbroken chain of teachers. The 613 commandments (taryag mitzvot) that later tradition counts in the Torah are all referred to this event. The Hebrew Bible itself sets him apart: Deuteronomy closes by saying that there has not since arisen in Israel a prophet like Moses, whom the Lord knew face to face.
Maimonides, in the twelfth century, made this uniqueness an article of faith, the seventh of his thirteen, holding that Mosaic prophecy differed in kind, not merely degree, from all other prophecy. This remains the mainstream position, and it is why the tradition can revere later prophets without ever ranking them beside him.
The Bible is also careful to keep him human. He is described as the most humble of men; he argues with God; he strikes the rock in anger, and for that is refused entry to the land he has spent forty years approaching. He sees it from Mount Nebo and dies outside it, his grave unknown. A tradition this invested in a founder rarely denies him the ending, and this one does.