Musar к Бамидбар 9:8

Concerning the fourth expression of endearment listed, the use of the word אליו, this too had been used in connection with Abraham (Genesis 22,11), and one cannot answer that it did not represent an expression of fondness since it was not coupled with וידבר לאמור. The absence of the extra word לאמור in Genesis 22,1, is more than compensated for by the repeated use of Abraham's very name! The answer is that Abraham had to personally prepare himself spiritually in order to receive a communication from G–d. Moses did not need such spiritual preparation. He was ready at all times to perform his task as a prophet. We know this from Numbers 9,8 where some of the people asked Moses why people who had been ritually impure through no fault of their own could not perform the Passover sacrifice at the appointed time. Moses told the people: "Stand by and let me hear what G–d will command concerning situations such as yours!" There was no need for Moses to prepare himself to speak to G–d. We now understand the abbreviated form of the קריאה reported at the opening of the book of Leviticus, i.e. why the Torah did not even bother to identify the caller, and immediately wrote: "He called." Had the introduction "G–d called" been used by the Torah, there would not have been room for error, no one could have argued that it was the angel Mattatron who had addressed Moses and invited him to ready himself spiritually, that it was not G–d Who had addressed him directly. Why then did the Torah take a chance and omit defining who called Moses? We are forced to conclude that the Torah used this form of introduction to demonstrate how fond G–d was of Moses, that G–d was both the caller and the speaker, as distinct from Abraham where the fourth endearing term אליו is used in G–d's address (Genesis 22,11). This is the plain meaning of the paragraph in the Midrash.