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R. Shneur Zalman of Liadi explains (Likkutei Torah, Vayikra 1a ff - partially adapted here) that this "calling" was in order to elevate Moshe to the point where he'd be able to enter the Mishkan (since it was covered by the cloud of Hashem's glory, as described at the end of Shemos - RSZ identifies this "cloud" as a revelation of G-dliness that surpasses all ...

The Mishna (Zevachim 3:1) states: כל הפסולין ששחטו שחיטתן כשרה שהשחיטה כשרה בזרים בנשים ובעבדים ובטמאים אפילו בקדשי קדשים Anyone who is invalid for Temple service who slaughtered [a sacrifice], the slaughter is valid, for slaughtering [sacrifices] is valid even for non-priests, women, slaves and even impure people, even for the holiest of sacrifices. ...

I think the passuk is written from Moshe's perspective. Sefer Shmot concluded with the completion of the mishkan and it being filled with "כבוד ה". Sefer Vayikra opens with Hashem speaking to Moshe from the Ohel Moed for the first time . Since Hashem had never spoken to Moshe like this before, there was some hesitation on Moshe's part. For a split second, he ...

If I understand him correctly, Rabbi Samson Raphael Hirsch explains that were the subject attached to the first verb, it would serve to separate the two actions (something like "God called to Moshe, and then he spoke to him"), implying that the calling was first, to prepare Moshe, whereas attaching the subject to the second verb implies that the calling ...