B"H

By Rabbi Amichai Cohen

We’ve entered the Book of Vayikra—Leviticus in English—the central and arguably most complex of the Five Books of Moses. The English name Leviticus hints at the Levitical tribe, the Kohanim, and the divine service in the Mishkan (Tabernacle). But in Hebrew, the name is Vayikra, drawn from the opening word of the book: “Vayikra el Moshe”— “And He called to Moshe.”

This opening verse is rich with mystery and meaning, especially in the way the word Vayikra is written—with a small Aleph at the end, a detail-packed with spiritual significance.

The Small Aleph and the Voice Beyond

Most Torah letters are written in standard size, but certain words have large or small letters that call our attention to something deeper. For example, the Shema Yisrael contains a large Ayin and Dalet, spelling eid—"witness"—signifying our role as witnesses to God’s Oneness.

Here, Vayikra is written with a small Aleph, hinting at the humility required to truly hear the Divine call. Moshe, standing just outside the Tent of Meeting, hears God’s voice—not through grandeur, but through deep stillness and self-nullification. The small Aleph reflects Moshe’s unparalleled humility, which was precisely what made him worthy of prophecy and leadership.

Why Vayikra? The Language of Calling

We might ask: Why does the Torah use the word Vayikra—“called”—instead of more direct terms like Vayedaber (spoke) or Vayomer (said)?

The answer can be found in the prophetic vision of Isaiah (chapter 6), where the angels are described as “calling one to another” (“Vayikra zeh el zeh”) and proclaiming, “Kadosh, Kadosh, Kadosh”—“Holy, Holy, Holy.” The Targum explains this as “mekablin dein min dein”—they receive from one another.

Each angelic camp—Michael (Chesed), Gabriel (Gevurah), Raphael (Tiferet), Uriel (Netzach or illumination)—is unique. Yet, in their calling to one another, they transcend self and connect in unity. This is the meaning of Vayikra: a calling that invites transcendence, connection, and unity—both with the Divine and with others.

The Aleph: A Letter of Wonder

The letter Aleph itself is a deep teaching. It is silent yet foundational. Its form includes two Yuds (10 each) and a Vav (6), equaling 26—the numerical value of God’s Name, the Tetragrammaton. Hidden within it is the word Pele—"wonder."

The Aleph teaches us how to access the realm beyond logic and perception—the world of Keter, the Crown. But that doorway is only opened through humility. The angels dwell constantly in that realm, nullified to God’s will. Humans, on the other hand, possess free will and ego. We are often disconnected from that wonder because of self-focus.

Moshe vs. Adam: Two Alephs

There’s another Aleph in Torah that offers a contrasting lesson. In the Book of Chronicles (Divrei HaYamim), the name Adam is written with a large Aleph.

Adam was created in grandeur, spiritually and physically. But that very greatness may have contributed to his downfall—choosing the Tree of Knowledge over the Tree of Life. His error was a turn toward externality, a focus on self and subjective judgment of good and bad. That large Aleph represents inflated self-awareness.

In contrast, Moshe’s small Aleph expresses true humility. He saw himself only as a vessel. Had someone else received his gifts, Moshe believed they might have done better. This humility allowed him to receive the Dat Elyon—the higher Divine consciousness—emanating from the Tent of Meeting.

Are We Listening?

The call to Moshe wasn’t just for him. It’s a call to each of us. Vayikra—He calls. The question is: Are we listening?

Do we carry the big Aleph—busy with ego, opinion, and self-importance—or the small Aleph, open and humble, ready to hear the wonder of existence?

When we let go of rigid definitions of who we are, we begin to see the other. Like the angels who call and receive from one another, we become channels for unity.

From Adamah to Pele: Becoming the Earth

In the Shemoneh Esrei prayer, we ask: “Let my soul be like dust to all”—Adamah. What is the earth? It’s a wonder. You plant a seed, and life emerges. Adam (human) comes from Adamah (earth). The more we humble ourselves like the soil, the more we connect to the miraculous—the Pele—within and around us.

Adam becomes Adam Ma—"What is man?"—an open question, a doorway to Divine encounter.

A Month of Wonders

We are now in the month of Nisan, a time of miracles, of Pele. May we embrace the humility of the small Aleph and open ourselves to the infinite possibilities that surround us. As it says, just as we saw wonders in the Exodus, so too will we witness even greater wonders with the coming of Mashiach.

Let’s actualize both the inner and outer Mashiach by awakening the Aleph within.

Shabbat Shalom and Chodesh Tov!