ציטירנדיקער פּירוש אויף שמות 6:28

הזה THIS [STAGE OF RENEWAL] — Moses was in perplexity regarding the Molad of (the exact moment when begins) the new moon — how much of it must be visible before it is proper to consecrate it as new moon: He therefore pointed it out to him in the sky with the finger and said to him, “Behold it like this, and consecrate it” (i. e., when you see the moon in a stage of renewal similar to this which you now behold you may proclaim that a new month has begun). But how could He point it out to him, for did He not conserve with him only by day, as it is said, (Exodus 6:28) “And it came to pass on the day when the Lord spake [unto Moses]”; (Leviticus 7:38) “On the day when he commanded”; (Numbers 15:23) “From the day that the Lord commanded and henceforward”? But the explanation is: This chapter was spoken to him close to sunset and He pointed it out to him at nightfall (more lit., near darkness) (Mekhilta).

A Midrashic approach, based on Vayikra Rabbah 1,12 commenting on the words ויקר אלו-הים אל בלעם. The difference between Jewish prophets and Gentiles who experienced revelations by G’d or visions is 1) the former experience these visions by day whereas Gentiles do so only at night. In connection with Moses’ prophetic experiences the Torah speaks of: “it was on the day that Hashem spoke with Moses,” (Exodus 6,3) whereas in connection with communications by G’d to Gentiles the Torah writes: “G’d came to Avimelech in a dream at night;” (Genesis 20,3); G’d came to Lavan in a dream at night (Genesis 31,24);” G’d appeared to Bileam at night (Numbers 22,20).” The whole matter may be illustrated by a parable. A king had both a wife and a mistress. Whenever he would visit his wife he was not ashamed to do so by day in view of all the people. When he felt the need to visit his mistress he did so only at night, feeling embarrassed to be seen. Something similar occurs when G’d communicates with the prophets of the Jewish people. He has no need to hide the fact and does so by day and He speaks to them outright. This is documented by Leviticus 1,1 “G’d called to Moses.” When He communicates with the prophets of the Gentile nations He does so only in a חצי דבור, “half a communication,” that is why the Torah did not introduce this vision with the word ויקרא, but with the incomplete word ויקר.
2) When G’d addresses the Jewish prophets He uses language which is pure and holy, the word ויקרא brings to mind וקרא זה אל זה ואמר קדוש. When He addresses the prophets of other nations He uses words reminding us of ritual impurity (ויקר suggests קרי, nocturnal seminal emission).
3) A third difference, explained in the form of a parable. A king has two friends both of whom want to have an audience. One is healthy, the other is leprous. Whereas the king grants interviews to both friends he invites the healthy one into his palace while leaving his palace to interview to leprous friend outside. The words ויקר אלו-הים אל בלעם, suggest that “G’d went out to encounter Bileam.”

The phrase when all had expired… is connected to the upcoming verse: God spoke to me: After all were finished dying, God said that we should pass the border of Ar.