Hashem Speaks to Every Jew:
The Meor Einayim notes that the pasuk begins by saying that “he called”, without saying who was doing the calling, but it continues to say that “Hashem spoke to Moshe.” He asks why Hashem’s name is only mentioned the second time.
He answers as follows: When Hashem took us out of Mitzrayim, He immediately gave us the mitzvos of Pesach and milah. He then split the sea and led us into the desert, where we were surrounded by a pillar of clouds by day and a pillar of fire by night. After that he gave us the Torah and then commanded us to erect a Mishkan. This command was to build a Mishkan within each individual Jew, as is discerned from the wording of the verse (Shemos 25:8): “And you should make for me a Mikdash and I will dwell in your midst.” It does not say that Hashem will dwell in its midst; rather, it says that He will dwell in your midst. This indicates that He comes to dwell within each of us. (See Alshich Hakadosh on Parshas Terumah.)
He explains this with a parable of someone who was born in a dark place and never saw light in his lifetime. If this person would suddenly be thrust out into the sunlight, he would be unable to stand it. He needs to be gradually accustomed to the light little by little. First, you would make a small hole in the wall where a bit of light could penetrate. After that, you would expand the hole until it is the size of a window. Then, once he has gotten used to light, you could take him outside into the sunlight.
So too, the Jewish people in Egypt had sunken to the 49th level of impurity. If Hashem had suddenly revealed the full glory of His Shechinah to them, they wouldn’t have been able to take it. Therefore, He showed it to them in stages, gradually leading them up to the point where He could dwell within them.
He adds that Chazal say (Brachos 29B) that if one is in a dangerous place, he should daven a short tefillah. He should pray that even when Yidden fall to aveiros, their needs should be revealed to Him.
The Meor Einayim explains that Hashem’s Presence is found within every Jew, even the biggest rasha. The proof of this is that even the most wicked person has thoughts of wanting to do teshuva. This is because Hashem personally calls to him and asks him to repent, and he internalizes this message even if he cannot hear Him.
This is hinted to in the word “vayikroh”, which is written with a small alef. This indicates that Hashem, the “aluf” (ruler) of the world, makes Himself small, so to speak, so that He can put Himself inside of every Jew and call him to do teshuva. This call is not made out loud. Rather, it is instilled into a person’s thoughts. For this reason, it does not say who is doing the calling, as this call cannot be heard.
After one starts to do realize that the thoughts in his mind telling him to do teshuva are the call of Hashem, and he commits to change his ways, he then merits to hear Hashem speaking to him. When he considers sinning, Hashem causes events to occur that prevent him from doing so, which is as if Hashem is telling him, “My son, return to Me!” This open call is symbolized by the next words of the pasuk that says that Hashem openly spoke to Moshe.
He thus explains that when Chazal say that one should daven a “short tefillah”, the intention is that this tefillah can “shorten” and minimize klipos. The tefillah is that Hashem should reveal Himself even to the unworthy, just like He did for Yeravam ben Nevat. It says (Sanhedrin 102A) that Hashem “grabbed” Yeravam while he was rebelling and offering sacrifices to avodah zarah. At this time, Hashem sent a Navi to tell him to repent. Yeravam wanted to hurt the Navi, but Hashem held back his hand and did not permit him to do so. Hashem didn’t literally speak to him, but the fact that He held back his hand from sinning was considered as if He called to him.
