Rashi notes that the word “medaber,” “speaking,” is similar to “misdaber,” in the hispa’el, reflexive form of the verb, implying that Moshe heard the voice of Hashem speaking to Itself. Sforno expands on this idea, suggesting that actually Hashem “makes it known to Himself.” Thus, the voice that Moshe heard was actually an “overflow” of Hashem’s words. In other words, the concept of Hashem “speaking” to Moshe is not of the same nature as that of conversation as between two people. Hashem Yisborach “speaks” to Himself, so to speak, and Moshe “overhears” what is said.
Horav Moshe Feinstein, zl, states a profound appreciation based upon this concept. Hashem is the cause of everything. His will is what gives “life” to everything and every action. Chazal say that “one does not stub his finger on this world unless it has been previously decreed by the Heavenly Tribunal.” When we undertake an endeavor or simply carry out a task, we are performing the will of Hashem. Hashem speaks; we do not hear Him because we are not on that level. Avraham Avinu left his home at the enjoinment, “Lech lecha me’artzecha,” “Go from your land.” He heard Hashem.
Every person should keep this in mind, so that when he acts he realizes that he is performing the will of Hashem. Horav Feinstein suggests that this idea is especially true when one marries. Exclusive of the mitzvah of Kiddushin, in which everyone is commanded to take a wife, he is fulfilling the will and mandate of Hashem by taking this specific woman as his wife. He fulfills the Heavenly decree that was issued many years prior when Hashem decreed “bas ploni l’ploni,” “the daughter of this man will marry that man.” When one keeps in mind that the particular woman who became his wife is Hashem’s choice for him, he will have a greater appreciation of, and deeper commitment to, the marriage bond. Ultimately, this sensitivity will lead to increased blessing from Hashem Yisborach.