Kommentar zu Bamidbar 7:89

ובבא משה AND WHEN MOSES CAME [INTO THE TENT OF MEETING … THEN HE HEARD THE VOICE SPEAKING UNTO HIM FROM OFF THE COVERING THAT WAS UPON THE ARK OF THE TESTIMONY] — When two Scriptural verses apparently contradict each other there comes a third and reconciles them. We have got such a case here: one verse says, (Leviticus 1:1) “[And the Lord called unto Moses] and spoke unto him out of the appointed tent”, which was outside the Vail, and another verse says, (Exodus 25:22). “And I shall speak unto thee from off the Ark-lid”, thus within the Vail — then this (our verse) comes and reconciles them: Moses entered the appointed tent, and there he heard the Voice which came from above the Ark-lid, from between the two Cherubim — the Voice issued from Heaven unto the space between the two Cherubim, and from there it issued into the appointed tent where it was heard by Moses. (Sifrei Bamidbar 58 1; cf. Rashi on Exodus 25:22.)

ובבא משה אל אהל מועד לדבר אתו וישמע את הקול, even though in physical terms the Tabernacle was insignificant compared to the magnificent structure Solomon had built, in terms of spiritual achievement the Tabernacle far outranked Solomon’s Temple, which in turn outranked the second Temple. During the entire period of the second Temple (420 years) not a single prophet had been able to enter the Temple and there to hear the voice of G’d at any given moment. If at this point Moses was able to do this it proved that G’d had approved the consecration and had drawn near Moses as the shepherd of the Jewish people. In spite of all this spiritual grandeur of the Tabernacle in the desert and the clear manifestation of G’d’s presence over it or in it, even this was a far cry from the presence of G’d in the Israelite camp during the period of the revelation at Mount Sinai, and the 40 days before the sin of the golden calf. Once Moses entered the Tabernacle he was able to hear the voice of G’d, something he had been able to hear all the time before the sin of the golden calf, and without the benefit of the Tabernacle and the hallowed ground it stood on.

הקול מדבר אליו, the Voice speaking to him, etc. We have already explained on Exodus 20,1 that when G'd speaks an angel is created as a result of such speech and it is the voice of that angel which man (prophet) hears. I have explained all the instances in which the word לאמור appears as unnecessary such as when G'd's message to Moses or Aaron is introduced. This is what is meant here when the Torah speaks of "the Voice" speaking to Moses. The Torah underlines that in this instance G'd's voice spoke to Moses directly, not the voice of an angel. Although there is a dagesh in the letter ד to tell us that the meaning is מתדבר, i.e. the voice itself was doing the talking, it was not the projection of someone else "behind" the voice. This form is grammatically admissible; the intelligent reader will understand what I mean.