Moshe's True Greatness

Parashat Vayikra, 5776, 2016:
Moshes True Greatness

Rabbi David Etengoff
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-inlaw, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat
Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben
Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben
HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana,
and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the
world.
G-d called to Moses, speaking to him from the Communion Tent (Sefer
Vayikra 1:1, translation, The Living Torah, Rav Aryeh Kaplan zatzal)
Sefer Vayikra begins with a call from G-d to Moshe. In a celebrated gloss, Rashi (10401105), basing himself upon Midrash Rabbah, Vayikra 1:13, notes that the use of
vayikra (and He called) is highly significant, since it stands in stark contradistinction
to the manner in which Hashem communicated with the non-Jewish prophets of the
world:
And He called to Moses: Every [time G-d communicated with Moses, whether it was
represented by the expression] , And He spoke, or ; and He said, or ,
and He commanded, it was always preceded by [G-d] calling [to Moses by name]
(Midrash Sifra 1:2-3). [ ] is an expression of affection, the [same] expression
employed by the ministering angels [when addressing each other], as it says, And one
called ( ) to the other (Sefer Yeshayahu 6:3). To the prophets of the nations of the
world, however, He revealed Himself through expressions denoting coincidence and
impurity, as the verse says, and G-d happened to [meet] ( ) Balaam (Sefer Bamidbar
23:4). - [Midrash Bamidbar Rabbah 52:5] [The expression has the meaning of a
coincidental happening, and also alludes to impurity. (Translation, The Judaica Press
Complete Tanach)
In sum, Rashi opines that the term vayikra connotes a number of crucial aspects of the
unique I-thou relationship that obtained between Hashem and Moshe:
1. A planned, respectful, and considered encounter
2. Deep and abiding affection
3. Angelic metaphor allegorically representing Moshes greatness
4. Kedushah (holiness-based) and purity

As Rashi emphasizes, it is essential to realize that this four-pronged approach was
completely absent from Hashems dealings with the prophets of the other nations, since
His meetings with them were mere happenstance. These incomplete revelations took
place in secret and in the dead of night, without warning and by surprise, and lacked
holiness and purity.
We are finite beings; therefore, it is natural for us to view our relationship with Hashem
from our own perspective. As a result, many of us properly focus our efforts on becoming
dedicated avdei Hashem (servants of G-d). Literally thousands of books have been
written centering on this crucial and fundamental enterprise. Yet, as Rashis comment
above clearly indicates, G-d is a full-fledged partner in the I-thou relationship: Hashem
was insistent that Moshe be treated with the warmth, dignity, and respect that he
deserved. Stated somewhat differently, Hashem quite simply refused to interact with
Moshe in any other manner than that which reflected his exceptional stature.
In contrast, Moshe wanted the Almighty to reveal Himself to him in the selfsame manner
through which He communicated with the non-Jewish prophets of the world. Moshes
marked humility led him to reject special treatment or honorific behaviors even if they
emanated from G-d Himself. According to Rabbeinu Yaakov ben Asher (1270-1340), in
his commentary on the Torah entitled, Baal HaTurim, this is precisely the significance
of the diminutive aleph that appears in the first word of our parasha, vayikra:
Moshe was great and humble [at the same time]. Therefore, he did not want to write
vayikra. [And G-d called] He only wanted to write vayikar, [And G-d happened to
appear] which is an expression of an accidental meeting. Using this expression [vayikar]
it would be as if Hashem only spoke to him in a trance or in a dream just as it is stated

regarding Bilam. Therefore, Hashem explicitly commanded him to write the aleph [to
represent his true stature.] Moshe, however, further responded to Hashem and told Him,
based upon his thoroughgoing humility, that he would only write a diminutive aleph that
was smaller than any other aleph that would appear in the Torah. He, therefore, wrote it
in miniature. (Translation my own)
From here we may learn that the miniature aleph was a compromise that enabled Moshe
to fulfill Hashems will, while remaining existentially true to his humble nature. Hashem
accepted Moshes approach and this is, therefore, the manner in which every Sefer Torah
continues to be written until our own time.
Midrash Vayikra Rabbah (1:15) underscores Moshes humility in a fascinating fashion. It

begins with the following statement: Kol talmid chacham sheain bo daat, neveilah
tovah heimenu (Any Torah scholar who is lacking in knowledge the carcass of an
animal that died without proper slaughter is better than he). This formulation is strange
on a number of counts. The most obvious, however, is the following: If a person is a
Torah scholar, by definition he has knowledge, wisdom, and understanding. If this is
lacking, how can he be a talmid chacham? As a result, daat knowledge must mean
something other than what it initially appears to be. A number of meforshim
(commentators) suggest that daat in this instance has nothing to do with any cognitive
content. Instead, it refers to humility and, in particular, to the incredible humility of
Moshe Rabbeinu. They derive this notion from the conclusion of the Midrash:
In order to know that this is true [i.e. Any Torah scholar], come and learn from
Moshe the Father of Wisdom and the Father of the Prophets. [What did he do?] He took
the Jewish people out of Egypt. Moreover, through his efforts, many wonders and
miracles were performed in Egypt and awesome acts at the Sea of Reeds. Then, too, he
went up to the highest heavens and brought the Torah [down to earth] from Heaven. He
also was involved in the construction of the Mishkan (Portable Dessert Sanctuary). [Even
given all of this, however,] he did not enter into the holy precincts of the Mishkan when
G-ds presence was manifest unless, and until, G-d called him. As the Torah states: G-d
called to Moses, speaking to him from the Communion Tent (Translation my own)
This Midrash underscores the crucial idea that Moshes awesome and amazing
accomplishments did not lead him to arrogance. Instead, we learn that he did not enter
into the holy precincts of the Mishkan when G-ds presence was manifest unless, and
until, G-d called him. As the Torah states: G-d called to Moses, speaking to him from
the Communion Tent In sum, he was forever, avdi Moshe (Moshe my servant)
and, consequently, the sole prophet in Jewish history with whom Hashem spoke mouth
to mouth and face to face. (Sefer Bamidbar 12:7-8, Sefer Devarim 34:10)
None of us will ever be able to achieve the level of Moshe; nonetheless, we can try to
emulate his humility in our approach to our Creator. In that way, and with Hashems
ultimate chesed vrachamim (kindness and mercy), may we continue to grow closer to
Him. Vchane yihi ratzon.
Shabbat Shalom
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They may also be found on YUTorah.org using the search criteria of Etengoff and the
parashas name.
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Parashat Vayikra, 5776, 2016:

Moshes True Greatness

4. Kedushah (holiness-based) and purity

it would be as if Hashem only spoke to him in a trance or in a dream just as it is stated

Midrash Vayikra Rabbah (1:15) underscores Moshes humility in a fascinating fashion. It

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