Matos
Moshe speaks to the heads of the shvatim, and the mefarshim tell us that the Shechinah spoke directly through his throat unlike other prophets. With other neviim it says "so says Hashem," but with Moshe he says, "this is the word of Hashem."The Zera Shimshon cites the Amudeh Shivah who quotes the Rama M'Pano who tells us that every neshama in the universe was part of Adam HaRishon (some in his mouth, some in his brain, some in other parts of his body). Thus, every neshama recieved some enjoyment from the cheit of him eating from the Eitz HaDaas and was damaged spiritually. Moshe Rabbeinu was also part of Adam Harishon; however, his neshama was in Adama's trachea (not his esophagus that would have received enjoyment from eating the forbidden fruit). As Adam's trachea received no enjoyment from the fruit, Moshe's neshama was purer, and the Shechinah was able to be projected from Moshe's throat.
Masei
The pasuk tells us that Bnei Yisroel journeyed from Ramses and they went forth "b'yad ramma," an upraised hand. The Zera Shimshon asks why the Torah says an upraised hand rather than a "strong hand" like it says in many other places.He answers that different wordage is used to described different types of neisim. "A strong hand" refers to a physical miracle. "An upraised hand" refers to a spiritual miracle.
At the time that the Jewish people were leaving Ramses, the Egyptians were burying their firstborns, which the pasuk tells us Hashem had struck, as well as inflicting punishments on the Egyptians' gods. Hashem had proved, k'vyachol, His power over all their avoda zara and thus it was a spiritual show of His greatness, not a physical one.
Source: Zera Shimshon Parshios Matos, Masei
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