Rashi points out that the word rcsn, “speaking,” is similar to rcs,n, “in the hispa’el” form (reflexive form of the intensive stem of the Hebrew verb), implying that Moshe heard the voice of Hashem speaking to Itself. The Sforno expands on this idea, suggesting that Hashem “makes it known to Himself” and that the voice heard by Moshe was in reality an “overflow” of Hashem’s words. This is similar to the voice which every Navi receives, each according to his own individual level of perception. Although the words of the Sforno are of a profound nature, an important lesson can be derived from this mode of communication between Hashem and Moshe.
Horav E. Shach, Shlita, suggests the following lesson to be derived from the Sforno. Anyone who imparts knowledge, be it a parent or teacher, must first become thoroughly imbued with this knowledge. Only after one is diligent in personally acquiring the information and making it an integral part of his own life can the lesson which he imparts leave an everlasting impression upon the student. An exemplary example is that when our Torah leaders impart mussar they preface their talk by saying that they are also speaking to themselves. This is the Torah‘s perspective on the true manner of teaching.
