נכון, המחבר של איגרת יהודה הוא איננו יהודה איש קריות, אלא "עֶבֶד יֵשׁוּעַ הַמָּשִׁיחַ וַאֲחִי יַעֲקֹב" כפי שמצוין בפסוק הראשון.
רוב החוקרים חשבים שמדובר ביהודה ה"אח" (בן דוד) של ישוע שמוזכר במתי יג, 55 ומרקוס ו, 3.
בקשר לסיפו על גבית משה לקחתי את הקטע הבא מן הפירוש על איגרת יהודי מאת
Richard Bauckham (Word Biblical Commentary)
Excursus: The Background and Source of Jude 9
Although the source of Jude’s story of the dispute over the body of Moses is not extant, a wealth of material is available from which it should be possible to reconstruct the story which Jude knew.
I. GENERAL BACKGROUND
Evidently the words of Michael, quoted in Jude’s source, derive from Zech 3:2. The vision in Zech 3:1–5 is a courtroom scene in which the accusing angel, “the adversary” (השׂטן), and the angel of the Lord confront each other in a legal dispute in which the defendant is the high priest Joshua. Evidently Joshua’s guilt, as representative of Israel, has placed him in the power of Satan his accuser. When the angel of the Lord (Jude’s source must have read מלאך יהוה “the angel of the Lord” for MT יהוה “Lord” in Zech 3:2), as the Lord’s representative, silences Satan with the words, “May the Lord rebuke you, Satan,” he dismisses Satan’s case against Joshua. As Kee observes (NTS 14  237), the translation “rebuke” is rather weak: גער here denotes more than a reprimand. It refers to God’s commanding word which asserts his authority over Satan, delivering Joshua and his people from Satan’s power (cf. Pss 9:5; 68:30; Isa 17:13; Mal 3:11; and Kee’s discussion of גער: NTS 14  235–38).
The idea of a contest between Satan and the angel of the Lord was later applied to other episodes in the history of Israel. Jub. 17:15–18:16 tells the story of the sacrifice of Isaac within the framework of a heavenly trial of Abraham (cf. Job 1–2), in which the prince of the Mastema (equals Satan) again appears as accuser, arguing that Abraham’s faithfulness should be tested. When Abraham proves faithful, it is the angel of the presence who, on God’s behalf, intervenes to save Isaac (cf. Gen 22:11–12), while “the prince of the Mastema was put to shame” (Jub. 18:12). (With this account compare the tradition preserved in Yal. Rub. 43:3, quoted by Chaine, 311: “When Isaac was bound, there was a debate between Michael and Satan. Michael brought a ram to free Isaac, but Satan wanted to keep him off so that Isaac should be sacrificed.”)
The book of Jubilees makes further use of the theme of the contest between Satan and the angel, especially in chap 48, to illuminate the career of Moses and the Exodus. According to 48:2–3, it was the prince of the Mastema (not the Lord, as in Gen 4:24) who tried to kill Moses, and it was the angel of the presence who delivered Moses from his power (48:5). Though Satan’s motivation here plainly derives from his enmity toward God and God’s people (48:4), it may be that the author still intends him to be seen in the role of accuser: it was Moses’ failure to circumcise his son (Gen 4:25) which put him into Satan’s power.
Then the prince of the Mastema opposed Moses in his confrontation with Pharaoh, and aided the Egyptian magicians against him (48:9), while the angels of the presence assisted Moses by destroying them (48:11). This particular confrontation is recalled also by the Damascus Rule (CD 5:17–18): “Moses and Aaron arose by the hand of the Prince of lights and Satan in his cunning raised up Jannes and his brother” (tr. Vermes). However, according to Jubilees, the victory over the magicians did not yet result in the “shaming” of Satan (48:12) because he took further action: the Egyptians’ pursuit of Israel (48:12, 16–17). The angels then delivered Israel from him at the Red Sea (48:13). Again it should be noticed that in this account Satan’s power against Israel seems to rest on his power to “accuse them” (48:15, 18): as the leader of the forces of evil against the good angels he has not entirely lost his legal function of accusation (cf. also Rev 12:10).
These stories provide the principal background for the story to which Jude 9 alludes. It fits readily into the same pattern. At Moses’ death, Satan makes a last attempt to assert his power over him. As we shall see, he does so by accusing Moses of murdering the Egyptian. By this accusation he intends to claim Moses’ body and deprive him of the honor of burial by the archangel. Michael, however, silences Satan by his appeal to God to assert his authority over Satan (“May the Lord rebuke you!”), and thereby not only rescues Moses’ body from Satan’s power, but also vindicates Moses as the servant of God against Satan’s attempt to claim him as a sinner.
“God whispers to us in our pleasures, speaks to us in our conscience, but shouts in our pains: It is His megaphone to rouse a deaf world” C.S. Lewis