Moshe hears the voice of the Lord as God calls to him. However, it is not the same experience that it was at Mount Sinai. it is a private revelation exclusive to Moshe. The great heavenly voice is not heard outside the precincts of the Tabernacle itself.
most the entire Sefer Vayikra and, deals with mitzvot between man and Hashem. The p’sukim in the end of the Parshah, in contrast, deal with matters between man and his fellow man, and the Torah still calls it a ma’al baHashem. In addition
The new sefer begins: “He called to Moshe, and Hashem spoke to him from the Tent of Meeting, saying” (Vayikra 1:1). This opening to Vayikra, which Chazal called, The Torah of the Kohanim, highlights once again the greatness of the spirit of Aharon HaKohen, Moshe’s older brother. One would think that since the main topic of the sefer is the commandments relating to the Mishkan and the service performed in it, about which Aharon was in charge, that the matter would be addressed to Aharon. However, it was actually told to Moshe! Yet, we find no hint in the Torah that Aharon had any jealousy toward his younger brother due to the latter’s greater prominence. To the contrary, when Aharon found out that he would be accompanying Moshe in a junior role, Hashem reports: “He will go out to greet you, will see you, and will be happy in his heart” (Shemot 4:14).
At the end of the parasha, the Torah brings the following case: “If a person sins and acts deceitfully against Hashem, by denying his friend’s (claim) regarding an article that was deposited by him…” (Vayikra 5:21). The opening words of the pasuk imply that the sin is within the realm of “between man – and G-d.” However, the specific description is of a sin between man and man. Chazal sensed the seeming contradiction. We will bring Rabbi Akiva’s explanation in Midrash Halacha, cited by Rashi.