וטעם ובבא משה. יתכן שתחלת הדבור שהוא ויקרא אל משה היה כאשר נשלמה החנוכה וכל המדקדקים אמרו כי מדבר אליו מבנין התפעל והתי"ו מובלע ולפי דעתי שהוא שם הפועל כמו הנה לא ידעתי דבר והמ"ם תחת מן למשפט הלשון: [AND WHEN MOSES WENT IN.] It is likely that the beginning of God’s word to Moses [in the tabernacle], which is what And the Lord called unto Moses (Lev. 1:1) refers to, was uttered when the dedication of the tabernacle was completed. All the grammarians say that the word middabber (speaking) in speaking unto him is a hitpa’el46So too Rashi. with the tav swallowed.47By the dallet. In other words, middabber is short for mitdabber. However, in my opinion middadbber is an infinitive. It is similar to the word dabber (speak)48Which is an infinitive. in behold, I cannot speak (Jer. 1:5). The mem prefixed to middabber is in place of the word min, as is the rule in the Hebrew language.49A mem placed in front of a word has the meaning of from. I.E. renders va-yishma et ha-kol middabber elav (then he heard the voice speaking unto him) as, then he heard the voice of the One who spoke to him.
וטעם וישמע. שהוא לבדו היה שומע הקול ולא ישמענו מי שהוא באהל מועד מחוץ לפרוכת גם זה נכון כי השם הוסיף בהרגשת אזניו כאשר הוסיף באור עיני נער אלישע וכן ויגל ה' את עיני בלעם: The meaning of va-yishma (then he heard) is that only Moses heard the voice. Anyone in the tent of meeting outside of the curtain did not hear the voice. The following is also correct: God made Moses’ ear supersensitive50So that Moses heard what others did not as he added to the sight of Elisha’s young man (II Kings 6:17). Similarly Then the Lord opened the eyes of Balaam (Num. 22:31).51Which, according to I.E., means God made his eyes more sensitive than the eyes of other people.
וידבר אליו. כן הי' משפט הדבור תמיד: AND HE SPOKE UNTO HIM. This was the way God’s word always came to Moses.52Once the tabernacle was erected.