This week's parshah opens, "He called to Moshe." It does not say, "G-d called to Moshe," because, it is understood that our parshah continues where last week's parshah left off. There we read (Shmos 40:34-35), "The cloud covered the Ohel Moed / Tent of Meeting, and the glory of HaShem filled the Tabernacle. Moshe could not enter the Ohel Moed, for the cloud rested upon it, and the Glory of HaShem filled the Tabernacle." Our parshah opens, "He" - meaning that same "Glory of HaShem"- "called to Moshe." The call to Moshe was an indication that the Glory of HaShem had constricted itself into the Kodesh HaKodashim / Holy of Holies, thus informing Moshe that he now could enter the Ohel Moed.
Why did Moshe who had been in the Heavens for 120 days and spoke to HaShem “mouth-to-mouth” need special permission to enter? What is the reason for the small "aleph" in "Vayikra"?
Rabbeinu Bachya (14th century; Spain) cites a verse in Mishlei (Proverbs 22,4), “The result of humility is fear of HaShem, wealth, honor and life.” The element of humility is the base attribute for a proper life with types of reward. When this element is incorporated into one’s entire life, all other midos follow. Shlomo haMelech is teaching that as a result of attributing humility one is blessed with the four mentioned items since these four items will not be your motivation the rewards of these four items will be achieved.
And how does one achieve humility? Rambam explains that although one should not adopt the extreme of any characteristic. One should however be extremely humble, extremely reducing one’s ego. Thus, the Mishnah in Pirkei Avos directs one to be מאד מאד regarding humility.
Thus, we find by Moshe Rabeinu who was head of all the prophets, that the Torah praises him not for his learning, or devotion but selects to praise him for his humility “Moshe is very (מאד) humble.” Moshe chose to be extreme in the midah of humility. Now the cloud of glory descended on the Mishkan reflecting the Presence of HaShem, Moshe did not wish be presumptuous to enter the Mishkan or engage in prophecy therein, or offer korbanos until HaShem offered permission and called him to these tasks. The small letter א indicates Moshe was called as a result of his humility.
Sefer Me'irat Enayim (סמ"ע) (Rabbi Yehoshua Falk 1555-1614) notes that the Tur Shulchan Aruch has six places where he uses the phrase מאד מאד:
- O.Ch. Hilchos Beis haKeneses 156 regarding being extra careful about taking oaths even in money matters.
- Y.D. Hilchos Rivis 150 regarding being extra careful in the prohibition of rivis (interest on loans).
- Y.D. Hilchos Tzedakah 247 regarding being extra careful to engage in this mitzvah of charity.
- I.E. Hilchos Ishus 21 regarding being very careful about inappropriate behavior with the opposite gender.
- Y.D. Hilcos Bikur Cholim and Healing 356 regarding a doctor being very careful about lives of one’s patients when they need action and when they don’t.
- C.M. Hilchos Dayanim 9 regarding a judge needing to be extra careful not to take a bribe.
Perhaps, the first three reflect involvement in monetary issues, the fourth in a matter of fearing HaShem, the fifth involves life, and the sixth with one’s honor (is a judge deserving of more). Thus, these items reflect the four issues from Mishlei.
Simcha Bunim of Peshischa uses the above to provide an answer to a famous question. We add the title for Rabbi (or its form) to others in front of their name (Rabbi Akiva, Rabbanan Gamliel, HaGaon Saadyah, Rabeinu Gershon, etc.). Why is Moshe called Moshe Rabeinu and not Rabeinu Moshe? Moshe always remained humble and did not think of himself as entitled with a title; he remained simple in his own eyes. Only HaShem and the Jews honor Moshe with a title which we place after his name to reflect our understanding of the main positive feature of Moshe.
