ציטירנדיקער פּירוש אויף שמות 3:4

ויקרא אל משה, in view of our being told at the end of the last portion that Moses could not enter the Tabernacle (Exodus 40,35), this is why now G’d called to Moses from the Tabernacle. As a result, the meaning of the verse here is “G’d called to Moses from the Tent and spoke to him.” The meaning of the verse is parallel to Exodus 19,3 ויקרא אליו ה' מן ההר, where the operative clause is the word מן ההר, “from the mountain.” It is important for us to know from where G’d’s voice originated. At that time it came out of the mountain, whereas now it came out of the Tabernacle. At that time it signaled that G’d had “descended” into the domain of earth, i.e. on top of Mount Sinai, whereas now it signaled that G’d had taken up residence in His home on earth, the Mishkan. At a later stage, after G’d had limited His presence to the Holy of Holies, we hear in Numbers 7,89 that His voice was heard originating from above the kapporet, the lid of the Holy Ark, between the two cherubs. At the earliest stage of G’d communicating with Moses His voice originated in the burning bush, the site of Mount Sinai, also, as we know from Exodus 3,4. לאמור, there is a repetition here, i.e. וידבר and לאמור although both address the same subject. We explained this phenomenon in Genesis 8,15 This phenomenon occurs again also with Aaron in Numbers 8,2. [the author may refer to these phenomena to draw attention to his differing with the commentary of Torat Kohanim quoted by Rashi. Ed.] [The author’s understanding of the meaning of לאמור is that it is a repetition, emphasisng the preceding words, such as ויצו, or ויקרא. Ed]

Elohim refers only to Judge. . . Although it says: “In the beginning Elohim created” (Bereishis 1:1), and: “Elohim said to Noach” (ibid. 8:15), and: “Elohim called to him from the midst of the thorn-bush” (Shemos 3:4), see Re”m here and in 6:2 [for an explanation of these verses].

AND HE CALLED UNTO MOSES; AND THE ETERNAL SPOKE UNTO HIM. Scripture states [the fact that G-d called to Moses] here and not in other places, because Moses was not able to enter into the Tent of Meeting,³¹Exodus 40:35. and to draw near the place where G-d was,³²Ibid., 20:18. except through G-d calling him [to come into the Tent of Meeting]. For Moses had already been told, and I will speak with thee from above the ark-cover;³³Ibid., 25:22. where I will meet with thee.³⁴Ibid., 30:36. Since he knew that the Eternal that sitteth upon the cherubim³⁵I Chronicles 13:6. was there, Moses was afraid to come into the Tent at all until He called him, just as it was at Mount Sinai where it is said, and on the seventh day He called unto Moses out of the midst of the cloud.³⁶Exodus 24:16. See also Note 7 above. Or it may be that Moses did not know that the Glory of G-d was in the Tent and that the communication to him would be from there,³⁷For Moses thought that he would hear the Divine Voice speaking to him from above the ark-cover, but actually the Holy One, blessed be He, would be speaking from heaven (Abohab). See also Ramban on Exodus 40:2, Vol. II, p. 619. since the cloud did not cover the Tent of Meeting until the eighth day of the installation according to the opinion of our Rabbis;³⁸“And it came to pass, on the eighth day … (Further 9:1). This was the first of Nisan, and the day was distinguished in ten different ways … It was the day on which the Divine Glory dwelt for the first time among the Israelites …” (Torath Kohanim, ibid.). and after this call Moses came into the innermost part of the Tent [i.e., the Holy of Holies], just as the Rabbis have interpreted:³⁹Torath Kohanim at the beginning of Parshath Acharei, (further, 16:2): “Thy brother [Aaron] is under the command not to enter the holy place [except when it was his duty to officiate there], (further 16:2), but Moses is not included in this command.” “Aaron was not to enter [the Sanctuary except at the prescribed time], but Moses was not included in this command.” This is the plain meaning of this verse. I have explained it already above.⁴⁰Exodus 40:34.
But our Rabbis have said⁴¹Torath Kohanim, Vayikra 1:7. that “all communications [that came to Moses], whether they are introduced by the word dabeir (speak), or by emor (say), or tzav (command), were preceded by a call,” that is to say, G-d said to him, ‘Moses, Moses’ and he answered, ‘Here am I.’⁴²Exodus 3:4. This was a way of expressing affection and encouragement to Moses.⁴³Accordingly, the call to Moses that is mentioned at the beginning of this book was not for the purpose of giving him permission to come into the Tent of Meeting, but rather to express G-d’s affection for Moses and His inspiriting him for the communication. If so, it stands to reason, Ramban continues, that this kind of call [“Moses, Moses”] came to him on all occasions when he received a Divine communication. The reason why it is mentioned specifically here, etc. (see text). Now according to this opinion, Scripture mentioned the expression [And He called unto him …] here, because it was the first communication that came to Moses from the Tent of Meeting, thus teaching us concerning all the other communications that such was His procedure with him all the time and with the whole Torah. The expression out of the Tent of Meeting refers according to the Rabbis to the preceding words, [the interpretation of the verse thus being]: “and He called unto him out of the Tent of Meeting; and the Eternal spoke to him in the Tent,” for Moses was already there [in the Tent].⁴⁴For since the purpose of the call was not to give permission to Moses to enter, but rather to show him affection, the sense of the verse may then be explained as follows: “and G-d called him out of the Tent and He spoke to him in the Tent” where he already was. The explanation of the verse according to its plain meaning and sense is: “and the Eternal called unto Moses and spoke unto him, out of the Tent of Meeting.”
By way of the Truth, [the mystic teachings of the Cabala], this verse is like, And unto Moses He said: ‘Come up unto the Eternal.’⁴⁵Exodus 24:1. Its secret is known from the Revelation on Mount Sinai⁴⁶See Note 17 in Seder Yithro (Vol. II, p. 251). and the Ten Commandments. I have alluded to it already.⁴⁵Exodus 24:1.