Comentario citado sobre I Reyes 8:1

AND MOSES ALONE SHALL COME NEAR UNTO THE ETERNAL. In the opinion of Rabbi Abraham ibn Ezra this too is a case where a proper name is used instead of a pronoun, for after the expression, Come up unto the Eternal, it should have said, “and you alone shall come near,” but such is the Scriptural style, as I have mentioned.⁵⁰²Above, Verse 1. Similarly: And the Eternal caused to rain upon Sodom and upon Gomorrah brimstone and fire from the Eternal,⁵⁰³Genesis 19:24. which means “from Him;” And Moses said unto Hobab, the son of Reuel the Midianite, Moses’ father-in-law,⁵⁰⁴Numbers 10:29. which means “his father-in-law.” Also: And the Eternal sent Jerubaal, and Bedan, and Jephthah, and Samuel,⁴⁹⁰I Samuel 12:11. Since Samuel was the speaker, he should have said: “and myself.” and similarly: Then Solomon assembled the elders of Israel, and all the heads of the tribes… unto King Solomon.⁵⁰⁵I Kings 8:1. The meaning is: he gathered them “to himself.”
The correct interpretation here appears to me to be that this commandment was addressed also to Aaron, and he too heard the Voice of G-d saying to Moses, Come up unto the Eternal, thou, and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and worship ye afar off.⁵⁰⁶Above, Verse 1. And if so, it was necessary that the name of the one who was to draw near [i.e., Moses] be expressly mentioned, for it was he alone who was to come near [and not Aaron]. And even if [we were to explain that when G-d said, Come up unto the Eternal etc.] He spoke to Moses directly [and Aaron did not hear it], it would still be necessary to explain that “you Moses alone shall come near unto the Eternal,” and the mere pronoun “thou” would not have sufficed.⁵⁰⁷For since Aaron’s name was after all mentioned in the command [in Verse 1], it was already necessary that Moses’ name be designated in Verse 2, so that he would know that it was he who was to come near, otherwise it would have included Aaron as well. Therefore etc. Therefore He said, And Moses alone shall come near; but they shall not come near. This is the reason for the word l’vado (alone), to exclude Aaron who had been included previously with Moses as far as the commandment [to “come up”].

However, since the main theme of Koheles is the investigation of the natural sciences, this is why all [of Koheles’s] warnings [in this Book] are associated with [the name] Elohim, as the creations of the universe, i.e., the nature of the world, was written with the name Elohim.⁸See for example Gen. 1:1. An additional [reason for using Elohim in Koheles] is because the nations of the world do not know of any of [His] names other than Elohim. This is stated in Tractate Sanhedrin 60a, [where R. Hiya says that one who hears a Divine Name being blasphemed nowadays is not obligated to rend his garment. The Talmud derives that R. Hiya is speaking of hearing an idol worshiper blaspheming God’s name, Elohim, and not the Specific Name.⁹The name Elohim (unlike the Tetragrammaton) is subordinate because it can be used to identify other things such as a court, such as in Ex. 21:6. As the Talmud notes]: “If [R. Hiya’s statement] refers [to an idol worshipper] blaspheming the Specific Name, [we must object] – are idolaters familiar with that Name?” Since [Solomon] also taught wisdom to the scholars of the nations of the world, [he needed to use the name Elohim]. It is because of this [theme] the book is entitled Koheles,¹⁰This means “gathering.” in the feminine.¹¹According to the Netziv, the feminine form, usually consisting of the addition of the letter tav, denotes a form of comparative diminishment. The word, Koheles, meaning “one who gathers,” possesses the tav, and denotes a diminishment of the power or teaching associated with the gathering of people with Solomon. Since this gathering involved transmitting knowledge to the non-Jews as well, it is not the more powerful gathering that consists of the transmission of Torah, but rather the gathering associated with Solomon transmitting worldly knowledge. As explained later in chapter 9, when comparing the sciences to the Torah, the feminine form is used.¹²A secular scholar is represented by bas, “daughter,” possessing the letter tav, whereas a Torah Scholar is referred to as beni. Here too, [regarding Koheles], the gathering [of scholars] to investigate the natural sciences is called Koheles rather than Hikahel.¹³See Koheles Rabbah: “[Why was Solomon] called Koheles? Because his words were uttered be-hikahel [in public assembly], as it is written, ‘Solomon yakhel, assembled’” (I Kings 8:1). It would thus be more appropriate for Solomon to be called hikahel.

Bileam may also have alluded to two different time frames when distinguishing between "tents" and "residences," respectively. In Exodus 26,7 the Torah speaks of the coverings of the Tabernacle making a tent of it. When Bileam spoke of the "tents of Jacob," he referred to this element the Tabernacle represented. In Kings I 8,1 where Solomon dedicates the Holy Temple, he describes G'd as taking up residence in a permanent home, using the word לשכון for residing somewhere permanently. When Bileam spoke of the משכנות ישראל, he referred to the time when the permanent Temple would be built. The reason Bileam spoke of either dwelling in the plural i.e. אהליך and משכנותיך is that both the Tabernacle and the Holy Temple consisted of different levels of holiness in that the Holy of Holies was more sacred than the Sanctuary in front of the dividing curtain.