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Why would Moshe want to write 'Vayikar' instead of 'Vayikra' when Vayikar describes prophecy through tumah that didn't characterize his own experience? The shiur develops a yesod distinguishing Jewish prophecy achieved through spiritual perfection from non-Jewish prophecy requiring temporary nullification of unworthy recipients. The fundamental question remains unresolved.
Rabbi Yeshaya Greenberg ZT"L begins by examining the well-known Baal HaTurim explaining why the alef in Vayikra is written small - because Moshe's humility made him want to write Vayikar instead of Vayikra, but Hashem (ה׳) insisted on the alef, so Moshe wrote it small as a compromise. Rabbi Yeshaya Greenberg ZT"L raises fundamental questions about this explanation. He first clarifies the difference between Vayikra and Vayikar according to Rashi (רש"י): Vayikra represents calling with honor and endearment before speaking, while Vayikar describes how Hashem appears to non-Jewish prophets through happenstance (arai) and with tumah. The Maharal explains that the tumah comes from the prophet's side, not from Hashem's revelation. Rabbi Yeshaya Greenberg ZT"L then presents several difficulties with the Baal HaTurim's explanation. First, how could Moshe want to write Vayikar when it wouldn't be accurate? Moshe had constant access to speak with Hashem and wasn't limited to occasional appearances like other prophets. Second, if humility prevented him from writing Vayikra, why not simply omit the word entirely rather than write the opposite - a description involving tumah?
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Parshas Vayikra 1:1
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