And why was it said? Because it says, "and the LORD spoke to him from the Tent of Meeting" (Leviticus 1:1) according to its plain sense; therefore the verse teaches, "and I will meet with you there and I will speak with you." One cannot say "from the Tent of Meeting," for it already says "from above the cover"; and one cannot say "from above the cover," for it already says "from the Tent of Meeting." How can both verses stand? This is a principle in the Torah: two verses set against one another that contradict each other shall stand in their place until a third verse comes and decides between them. What does the verse teach? "And when Moses came into the Tent of Meeting" (Numbers 7:89). This tells that Moses would enter and stand in the Tent, and a voice would descend from the highest heavens to between the two cherubim, and he would hear the voice speaking from within. Rabbi Judah ben Beteira says: there are thirteen limitations by which Aaron was excluded from all the divine speakings in the Torah, and these are they: "And when Moses came into the Tent of Meeting to speak with Him" (Numbers 7:89); "and he heard the voice speaking to him"; "and He spoke to him"; "and I will meet with you there and I will speak with you from above the cover"; "where I will meet with you there to speak with you there" (Exodus 29:42); "on the day He commanded the children of Israel" (Leviticus 7:38); "which shall be commanded"; "all that I shall command you"; one in Egypt and one at Sinai; and one in the Tent of Meeting (Numbers 3:1). These are the thirteen limitations by which Aaron was excluded from all of them.
The Voice Between the Cherubim That Spoke to Moses Alone
Yalkut Shimoni on Torah 369:1
וְלָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר "וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד" כְּמַשְׁמָעוֹ, תַּלְמוּד לוֹמַר וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ, אִי אֶפְשָׁר לוֹמַר "מֵאֹהֶל מוֹעֵד" שֶׁכְּבָר נֶאֱמַר מֵעַל הַכַּפֹּרֶת וְאִי אֶפְשָׁר לוֹמַר מֵעַל הַכַּפֹּרֶת שֶׁכְּבָר נֶאֱמַר "מֵאֹהֶל מוֹעֵד", כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְּתוּבִים, זוֹ מִדָּה בַּתּוֹרָה שְׁנֵי כְּתוּבִים זֶה כְּנֶגֶד זֶה וַהֲרֵי הֵן סוֹתְרִין זֶה עַל יְדֵי זֶה יִתְקַיְּמוּ בִּמְקוֹמָן עַד שֶׁיָּבוֹא כָּתוּב אַחֵר מַכְרִיעַ בֵּינֵיהֶם, מַה תַּלְמוּד לוֹמַר (במדבר ז, פט) "וּבְבֹא מֹשֶׁה אֶל אֹהֶל מוֹעֵד", מַגִּיד שֶׁהָיָה מֹשֶׁה נִכְנָס וְעוֹמֵד בָּאֹהֶל וְקוֹל יוֹרֵד מִשְּׁמֵי שָׁמַיִם לְבֵין שְׁנֵי הַכְּרוּבִים וְהוּא שׁוֹמֵעַ אֶת הַקּוֹל מִדַּבֵּר בִּפְנִים. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר, הֲרֵי שְׁלוֹשָׁה עָשָׂר מִעוּטִין מִעֵט אַהֲרֹן מִכָּל דִּבְּרוֹת שֶׁבַּתּוֹרָה וְאֵלּוּ הֵן, (שם) "וּבְבֹא מֹשֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ", "וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו" וְגוֹ', "וַיְדַּבֵּר אֵלָיו", וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת, (שמות כט, מב) "אֲשֶׁר [אִוָּעֵד לָכֶם] שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם", (ויקרא ז, לח) "בְּיוֹם צַוֹּתוֹ אֶת בְּנֵי יִשְׂרָאֵל", "אֲשֶׁר יְצֻוֶּה", אֶת כָּל אֲשֶׁר אֲצַוֶּה אוֹתְךָ, וְאַחַת בְּמִצְרַיִם וְאַחַת בְּסִינַי" (במדבר ג, א) וְאַחַת בְּאֹהֶל מוֹעֵד, הֲרֵי שְׁלֹשׁ עֶשְׂרֵה מִעוּטִין שֶׁמִּעֵט אַהֲרֹן מִכֻּלָּן.