The Medrash places special focus on the method of communication by which Hashem spoke to Moshe Rabbeinu at the Mishkan. We are taught that the sound of Hashem's voice was powerful and traveled directly to Moshe, to the exclusion of all other people, and that Hashem's voice resonated only within the Ohel Moed (Tent of Meeting), where Moshe was stationed, and no further. When Hashem's voice descended from on High to Moshe in the Mishkan, it passed only between the Keruvim (Cherubs) of the Aron (Ark) and nowhere else. (Rashi on 1:1, from Toras Kohanim) Clearly, Hashem was intent that His communication with Moshe be special and exclusive, as well as constrained within clear spatial limits.

In light of this, another comment of Toras Kohanim invoked by Rashi in the very same pasuk (verse) is quite perplexing. Toras Kohanim interprets the word "Laimor" ("Saying") in that pasuk as follows: "(Hashem told Moshe) Go and say to the people words of comfort - that 'In your merit does Hashem speak to me' - for we find that during the 38 years that Israel was not in favor with Hashem, commencing at the time of the Meraglim (Spies), Hashem did not communicate with Moshe..." In other words, Hashem only spoke with Moshe when the nation deserved it, for Moshe was the nation's representative; if the nation was not worthy, Hashem would not communicate with Moshe.

One who thinks about this concept will realize that it appears to clash with the ideas elucidated above about Hashem's communication with Moshe, in which it was expressed that Hashem's communication with Moshe was exclusive, such that Hashem's voice could not be heard by the rest of the people. If Moshe merited to hear Hashem's voice only on account of his being a representative of B'nei Yisroel, why were the people excluded from being party or listeners to Hashem's communication with Moshe? If Hashem's communication with Moshe was really directed to the people whom Moshe represented and was in the people's merit, why were the people not included in experiencing the communication? Was Moshe Rabbeinu a representative of B'nei Yisroel in His communication with Hashem, or was this communication to Moshe on a personal level, to the exclusion of all others? These concepts are both presented by Toras Kohanim and appear to create a paradox.

The Rambam (Hil. Melachim ch. 2, from ch. 2 of Maseches Sanhedrin) describes the extreme honor that must be accorded the Melech (Jewish King); most contemporary Western people cannot fathom such a degree of honor being bestowed upon a human being. Halacha dictates that the honor due the Melech cannot be compromised even by the Melech himself; he has no right to forego it. On the other hand, the Rambam describes how the Melech must be exceedingly humble, merciful and kind to the nation, shepherding it with love, care and patience, as did Moshe Rabbeinu. (See hal. 6 ibid.)

The extreme degree of honor which must be shown to the Melech actually enables his effectiveness. Only if the Melech has the total and uncompromised awe of his subjects can he smoothly lead and unify the nation; if the nation does not bestow upon the Melech extraordinary honor and demonstrate submissiveness, the Melech cannot be fully effective (unless he is a tyrant, who rules by force rather than by reverence, contrary to the Torah's vision). On the other hand, the Melech is a public servant, and he must serve his constituency with great respect, love and care. Anything less is an abrogation and neglect of his responsibility. In fact, a beis din (court) can and must try the Melech for sins of even the most minor category.

This enables us to understand the role of Moshe Rabbeinu. In order for him to successfully carry forth Hashem's mandate, he needed to be awed and held in a state of extreme honor and glory by B'nei Yisroel. Had Moshe been considered to be as merely one of the people, and had there been a perception that he was not on a different plane, he could not have led properly and guided the people to encounter the Divine, receive the Torah and carry forth its holy and sublime mandate. Therefore does the Torah emphasize Moshe's unique and exclusive communication with Hashem, shared by no one else, as it was necessary for all to realize that Moshe was on a much higher level, in order for him to lead and teach effectively.

However, there is an additional factor in the case of Moshe. Moshe experienced the Shechinah firsthand and learned Torah directly from Hashem, and his level of piety of holiness was unparalleled for a human being. The more a person perfects himself and attains a state of holiness, the more is he fit and worthy of encountering Hashem's Presence and experiencing communion with Him. This is another reason why Moshe Rabbeinu, despite his serving as a representative of B'nei Yisroel, merited an exclusive audience with Hashem.

There are two lessons to be learned from Moshe Rabbeinu's communication with Hashem. The first lesson is that the Torah's concept of leadership is one of placing leaders on a different plane than the nation, with the nation accepting this difference and showing allegiance to the leader in this vein. A leader must be viewed as elite and somewhat untouchable, rather than many leaders of today who attempt to mesh with the masses and dispense with their dignity. Of course, the Torah's special empowering of leaders is for the purpose of enabling them to be effective and to serve their constituency, and it is predicated upon the special worthiness of the leader for his position. Abuse of power and acts of neglect on the part of a leader are antithetical to the Torah's notion of leadership.

But we learn from Moshe's communication with Hashem a second lesson - one that is unrelated to leadership. This lesson is that every individual has the capacity to become holy, have a unique relationship with Hashem, and develop into a great Torah personality. In this respect, there is no limit or exclusivity. Lineage, social status and wealth are meaningless when it comes to a person's spiritual aspirations and accomplishments. Every Jew must realize this unbelievable potential and strive for it, whatever his position, occupation or background.