The third book of the Torah is known in English as Leviticus, a word deriving from Greek and Latin, meaning, “pertaining to the Levites”. This reflects the fact that in Judaism the priests – all direct descendants of Aaron – were from the tribe of Levi, and that the ancient rabbinic name for the book was Torat Kohanim, “the law of the Priests”. It is an appropriate title. Whereas Shemot and Bamidbar are shot through with narrative, the book between them is largely about sacrifices and the rituals associated, first with the Tabernacle and later with the Temple in Jerusalem. It is, as the name Torat Kohanim implies, about the priests and their function as guardians of the sacred.

By contrast, the traditional name Vayikra, “And He called”, seems merely accidental. Vayikra just happens to be the first word of the book, and there is no connection between it and the subjects with which it deals. The truth, I will argue here, is otherwise. There is a deep connection between the word Vayikra and the underlying message of the book as a whole.

To understand this, we must note that there is something unusual about the way the word appears in a Sefer Torah in this particular instance. Its last letter, an aleph, is written small – almost as if it barely existed. The standard-size letters spell out the word vayikar, meaning, “he encountered” or “he chanced upon.” Unlike vayikra, which refers to a call, a summons, a meeting by request, vayikarsuggests an accidental meeting, a mere happening.

With their sensitivity to nuance, the Sages noted the difference between the call to Moses with which the book begins, and God’s appearance to the pagan prophet Bilaam, which does not use the same form of the word. This is how the Midrash puts it:

What is the difference between the prophets of Israel and the prophets of the pagan nations of the world? . . . R. Hama ben Hanina said: The Holy One blessed be He reveals Himself to the pagan nations by an incomplete form of address, as it is said, “And the Lord appeared to Bilaam”, whereas to the prophets of Israel He appears in a complete form of address, as it is said, “And He called to Moses.”

What is the difference between the prophets of Israel and the prophets of the pagan nations of the world? . . . R. Hama ben Hanina said: The Holy One blessed be He reveals Himself to the pagan nations by an incomplete form of address, as it is said, “And the Lord appeared to Bilaam”, whereas to the prophets of Israel He appears in a complete form of address, as it is said, “And He called to Moses.”

Rashi is more explicit:

All [God’s] communications [to Moses], whether they use the words “speak” or “say” or “command” were preceded by a call [keri’ah] which is a term of endearment, used by the angels when they address one another, as it is said, “And one called to the other” [vekara zeh el zeh, Isaiah 6:3). However, to the prophets of the nations of the world, His appearance is described by an expression signifying a casual encounter and uncleanness, as it says, “And the Lord appeared to Bilaam.”

All [God’s] communications [to Moses], whether they use the words “speak” or “say” or “command” were preceded by a call [keri’ah] which is a term of endearment, used by the angels when they address one another, as it is said, “And one called to the other” [vekara zeh el zeh, Isaiah 6:3). However, to the prophets of the nations of the world,........

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