The well-known rashi on the first word (Leviticus 1:1) explains how the small Aleph shows Moses’s humility. But there is more of that here.
When we read what it says, and not rush over the words, we may get questions. G^d’s questions! And only those who ask questions will get answers. Answers are not always instantaneously popping up. But keeping the question open, I found, eventually gives you answers. As R’ Yitzchak tell us, seek and ye shall find (Babylonian Talmud, Megillah 6b).
Let’s read word for word. The first three Hebrew words. “And [he] called onto Moses” – what is missing? No mention of who is calling. Next three words. “And G^d spoke to him” – what is missing? To whom did He speak? Next three words. “From the Tent of Meeting, to say” – what is missing? Who said something to whom?
G^d is so humble that He only dictated that Moses was spoken to. And Moses was so humble that he only found significant that G^d spoke. And the result is that what was said lives on, not hindered by egos of the participants in the exchange. The Rabbis explain that G^d implies in Jeremiah 9:12, If only they would forget Me but keep my Torah.
And this is the model for how husband and wife should interact. When he gives to her, it’s only because he wants her to have, not to look good or get something ‘in return.’ It’s not an investment. And when she receives, she only is full of how generous and loving he is, not how much she deserves. Same things when she gives him. And then, as a result, the children will continue that behavior, even when their parents are not around. And this is how all relationships should go, between partners, between friends.
This only works though, when both partners stay humble. When one of them going snobby (just what I deserve), the whole dance is thrown off.
A good teacher teaches because she wants her student to know, not to look great or have influence. And the best student values her teachers and is not all absorbed by how great a person or student she is. And as a result, the lesson can be a success.
And when all of humanity interacts like that, the bathroom looks clean every time someone had used it. And there will not be trash lying in the street. And the land, the rivers, the seas, and the skies will not be full of poison and junk. And the world will be filled with G^d’s Glory (Numbers 14:21, Isaiah 6:3, Psalm 72:19, Kedushah of the Mussaf Prayer).
Leimor occurs 936 times in the Torah. Of them, in a small minority of cases, 73 times, from Exodus 6:10 to Numbers 35:9, Leimor appears in the construction Mosheh Leimor. The Lammed in Leimor, when it immediately follows and connects to Mosheh, has a dot [Daggeish]. So, in our verse, it doesn’t. I don’t know the reason for that dot. But we know that a Daggeish can indicate dropped letters. Maybe here too, as follows. Seventy-three times, the Torah says: Vaydabber haSheim el Mosheh Leimor [And G^d was speaking to Moses to say]. But our verse has two words more, the two nameless humble words, Vayikrah (And [He] called) and Eilav (onto him). Then, maybe, the dot means, that also in places where the text doesn’t spell it out here, there G^d and Moses also do their humble dance.
But then we should ask why here it is written out in full. Maybe because this is the Book of the Priests (Cohanim). They come to mediate between man and G^d. That can only be done with utmost humility. And, that is what I usually find. Cohanim are very humble compared to how honored they are. Maybe also, since they don’t get to boss the people around. Rather, they are instrumental in conveying G^d’s Blessing onto them.
Latin letters stand on a line; Hebrew letters hang from a line. So, the small Aleph in the first word looks like a superscript first footnote indicator. But then, this Book seems like the First Book of the Torah. And in a way it is. Small children start with learning Leviticus because if deals with bringing offerings. That is easiest learned by people who are still free of sin.
Also, the First Book, Genesis, tells us about the Creator. The Second Book, Exodus, shows us the Birth of G^d’s Nation. These are introductions. But now comes how they can get close. (The offerings are about getting close.)
We’re not finished. The next verse (Leviticus 1:2) has more on humility still.
It starts with a command to Moses to speak to the Children of Israel. But does that really happen? Next thing we know, it reads: “And say to them, Adam [a person] when [he] is to offer from you an offering of G^d ….” We should have expected it to read: “When a person from you is to offer an offering of G^d.” Or, if the text wanted to stress who is the actor, it would use the Latin word order, beginning with him, a person from you. It should have kept ‘a person’ and ‘from you’ together. But Adam and ‘from you’ are strangely separated here. Why?
In my opinion, it can only mean that ‘from you’ is not specifying Adam. In fact, the ‘from you’ is easily stipulated in the continuation of the verse: ‘from the animals, [and to be precise,] from the cattle or from the flock.’
So it really says: “And [also] say to them [the animals], that when Adam [a human] is to offer from you, from the animals: from the cattle or from the flock, an offering of G^d, you should bring your offering.”
G^d lets Moses also talk to the animals, to explain to them that offering them like this is OK, so, to agree to it. That’s so sensitive, not to pass them over but rather to secure their consent and cooperation! So that they can show Adam that they happily innocently and humbly give their lives to G^d. And so should Adam happily dedicate all his life to the Creat^r.
That’s how sensitive we all can be to others when we’re humble enough.