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Why does "Vayikra" have a small alef when other instances of Hashem (ה׳) calling Moshe don't? The grammatical structure "Vayikra El Moshe" positions Moshe as central, showing Hashem making him the center of attention. This teaches that healthy relationships require each party to make the other feel central - Hashem treats us as His focus, while we must make everything about Him.
This shiur explores the Torah (תורה)'s opening of Sefer Vayikra, focusing on the small alef in "Vayikra" and its deeper meaning for relationships. Rabbi Zweig addresses the classical question posed by Yonasan Eibshitz: why does Vayikra have a small alef (showing Moshe's humility) while other instances of Hashem (ה׳) calling Moshe (like in Parshas Yisro) do not? The core insight centers on the grammatical structure of "Vayikra El Moshe" versus "Vayikra Hashem El Moshe." When the pasuk says "Vayikra El Moshe" (without naming Hashem explicitly), it positions Moshe as the named, prominent figure, suggesting Hashem is saying "I want a relationship with you, Moshe" - making Moshe the center. In contrast, "Vayikra Hashem El Moshe" maintains Hashem's prominence while calling Moshe.
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Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Vayikra 1:1
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How can Beis Hillel permit divorce for burning food when shalom bayis is so sacred we erase God's name for it? The reasons someone gives for divorce reveal whether a real marriage ever existed—burning soup as grounds shows a transactional arrangement, not a spiritual partnership. True shalom bayis means active growth together, making minor irritations irrelevant.
