Explaining the Tiny "Aleph" in Vayikra: Rashi, Ba'al HaTurim and Kedushat Levi.

(1) ויקרא אל משה AND [THE LORD] CALLED UNTO MOSES — All oral communications of the Lord to Moses whether they are introduced by דבר or by אמר or by צו were preceded by a call (to prepare him for the forthcoming address) (cf Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 1-2). It is a way of expressing affection, the mode used by the ministering angels when addressing each other, as it is said (Isaiah 6:3) “And one called unto another [and said, Holy, holy, holy is the Lord of hosts]”.

To the prophets of the nations of the world, however, God revealed himself in a manner which Scripture describes by an expression ordinarily used for denoting events of a casual character and of uncleanness, as it is said, (Numbers 23:4) “and God happened to meet (ויקר) Balaam” [(the term ויקר, from the root ,קרה, is connected with מִקְרֶה which denotes “chance”, “occurrence”, and has also the meaning of “uncleanness”, by analogy with Deuteronomy 23:11: ‎לא יהיה טהור מקרה לילה) (cf. Bereishit Rabbah 52:5). ]

(1) ויקרא אל משה, in view of our being told at the end of the last portion that Moses could not enter the Tabernacle (Exodus 40,35), this is why now G’d called to Moses from the Tabernacle. As a result, the meaning of the verse here is “G’d called to Moses from the Tent and spoke to him.”

(19) Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Balaam, the wicked.

And He called. The א of ויקרא is written as a small letter because Moshe wanted to write ויקר (and it happened), the way it is written regarding Bilaam, which implies God appeared to him only as a chance occurrence. God, however, told him to write the א which indicates His love, but Moshe made it small.

Rav Mordechai HaKohen (in his "Al HaTorah," 1962) continues: "But once God commanded Moshe to write in the "aleph," could he refute the divine command? How could he write with a small "aleph"?

Note that in the entire "parsha" of Vayikra, which is the longest in the entire book, the name of Aharon, the Kohen Gadol, is not written - not even one time! Moshe worried that this would distress his brother, so he omitted the normal sized letter suggesting that it was "mere chance" that he was called in Aharon's parsha. Moshe prayed on Aharon's behalf and he was answered in the following parsha which opens with: "The Lord spoke to Moshe saying, "Charge Aharon...."

(1) Leviticus 1,1. “He called out to Moses;” the fact that ‎the letter ‎א‎ in this verse is written in smaller script is explained ‎by something we had discussed in Exodus 24,1 on the line: ‎ואל ‏משה אמר עלה אל ה'‏‎, “and to Moses He had said: ‘ascend towards ‎‎Hashem.’” When a person performs one of G’d’s ‎commandments this makes an impression in the celestial spheres ‎and helps to awaken in him the desire to perform additional ‎commandments so that he will constantly be occupied with doing ‎G’d’s will....

The Zohar II,69 ‎ascribes the invitation to Moses in our verse to ascend to ‎‎Hashem as a reward for Moses’ initiative in Exodus 19,3. ‎This is reflected here by the letter ‎א‎ being written in small script. ‎It acknowledges the humility of Moses which exceeded anyone ‎else’s humility, i.e. the “small” ‎א‎.

(1) This book is the law of the priests and the Levites. In it G-d explains matters concerned with all the offerings and watching over the Tabernacle [that it should not become defiled]. This is because one book [i.e., the second book of the Torah] was dedicated to the Egyptian exile and the redemption therefrom, and He completed it with an account of the building of the Tent of Meeting and the Glory of G-d which filled the Tabernacle,4Exodus 40:34. therefore He now commanded Moses about the offerings and about watching over the Tabernacle, in order that the offerings effect atonement for [the children of] Israel, and that their sins should not bring about the removal of the Divine Glory. Thus He commanded the priests that come near unto the Eternal that they sanctify themselves,5Ibid., 19:22. warning them against defilement of the Sanctuary and its hallowed offerings, He set limits to the Tabernacle, even as He had marked off Mount Sinai when the Glory of the G-d of Israel was there. (2) Thus the greatest part of this book deals with the offerings, the laws of the offering itself and of those who perform its rite and of the place where it is to be brought; some commandments are also mentioned incidentally to those dealing with the offerings....

After that it was necessary to mention the law of the leper17Ibid., Chapters 13-14. and the ordinances of the woman in childbirth18Ibid., Chapter 12. and of the zav19A man suffering a flux. Ibid., 15:1-15. and zavah,20A woman suffering a flux outside her menstrual period. Ibid., Verses 25-30. in order to tell that they must bring an offering [at the end of the period of their uncleanness], and to warn them further concerning their uncleanness — as He said at the end [of these laws], Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile My Tabernacle that is in the midst of them.21Ibid., Verse 31. As a result of mentioning these laws, He warned afterwards about those persons with whom it is forbidden to have sexual relations,22Ibid., Chapter 18. since association with them defiles, and their sin is called “defilement”23Ibid., Verse 24: Defile not ye yourselves in any of these things. and brings about the removal of the Divine Glory, and exile.24Ibid., 26:31-32. Besides, he who commits any of these sins [of forbidden sexual relations] unwillfully, must bring the sin-offering which He mentioned already in the verse, And if anyone sin through error.25Ibid., 4:27. Following that He mentioned the commandment of the Sabbath and the appointed seasons of the Eternal26Ibid., Chapter 23. on account of the offerings [which are brought on those days], just as He said, These are the appointed seasons of the Eternal etc. to bring an offering made by fire unto the Eternal.27Ibid., Verse 37. In most of the sections of this book He speaks with reference to the priests: Speak unto Aaron, and to his sons;28Ibid., 22:18. Command Aaron and his sons.29Ibid., 6:2. In the section of Kedoshim30Chapters 19-20. however, there are some commandments addressed to the children of Israel, but most of them are mentioned because of some connection with the offerings or matters similar to them. I will explain them in their place with the help of the Holy One, blessed be He.