Musar su Genesi 8:15

When we look at certain individuals who lived prior to the time the Tabernacle was erected, we find that נח, אדם and אברהם respectively personified the concept of עשן, i.e. שנה,עולם , and נפש. Adam represented עולם, seeing he was the product for whose sake G–d had undertaken to create the universe. Noach personified the concept of שנה, seeing that during his lifetime the world underwent cataclysmic changes. He witnessed a world which functioned; he then witnessed a world that was destroyed; finally he witnessed a world rebuilt. Our patriarch Abraham, inasmuch as he personified absolute faith in G–d, comprised within himself all the spiritual powers connected with the soul. The Torah testifies that while still in Charan he and Sarah "made" souls, created people who possessed spiritual values, i.e. a soul (Genesis 12,5). Vayikra Rabbah 1,9 comments on Leviticus 1,1 ויקרא אל משה, "He called upon Moses," that whereas G–d called upon Moses, He did not call upon Adam. This seems peculiar in view of ויקרא ה' אלוקים אל האדם, in Genesis 3, 9! Obviously G–d did call upon Adam! We must answer by stating that it is not a disgrace for the king to speak to his tenant. The Midrash goes on: G–d spoke to Moses, i.e. וידבר ה' אליו, whereas he did not speak to Noach. How are we to understand this in view of Genesis 8,15: וידבר אלוקים אל נח! We must answer that it is no disgrace for a king to speak to his herder.

Concerning the second term of endearment, we must understand what additional proof of endearment Moses experienced here when G–d said to him after the Tabernacle became functional: וידבר לאמור? Do we not have a similar expression even when G–d spoke to Noach where there was no reason for G–d to employ a special term of endearment? The Midrash therefore had to answer that there was no shame attached when a king spoke to his herder.