By Romi Morales
Introduction: Vayikra and the Power of Small Details
Parashat Vayikra marks the beginning of the third book of the Torah, which focuses on the laws of the korbanot (sacrifices) and the service in the Mishkan. At first glance, it might seem like a section far removed from our daily lives. However, as in many other parts of the Torah, small details conceal great teachings. One such detail is the unique graphic peculiarity at the beginning of the book: the word Vayikra appears with a smaller Aleph than the rest of the letters. Although seemingly minor, this detail has sparked analysis from sages across generations.
Why is the Aleph smaller? What message does this peculiarity hold? What can we learn from this small detail that can influence how we act and lead as educators?
In this article, we will explore interpretations from rabbis and commentators and delve into one of the core ideas that emerges from this graphical anomaly: humility. We will reflect on how humility is essential for both learning and teaching and how practicing it can strengthen our role in educational spaces. Interested? Let’s begin!
Interpretations of the Small Aleph
Various commentators have sought to explain the meaning of the small Aleph in Vayikra. One of the most well-known interpretations comes from Rashi, who emphasizes the difference between Vayikra (with the Aleph) and Vayikar (without it). While Vayikar (“And he happened upon” or “And it occurred”) suggests a chance encounter, like Bilam’s with God, Vayikra (“And He called”) implies an intentional and loving calling. Moshe, in his humility, wanted to write Vayikar, but God instructed him to include the Aleph, allowing it to be written smaller to reflect his modesty.
The Baal HaTurim points out that the small Aleph symbolizes Moshe’s greatness—despite being the leader of Am Yisrael, he never sought to elevate himself. Rabbeinu Bechaye reinforces this idea, stating that humility is the quality that makes a leader truly worthy.
On the other hand, Rabbanit Yemima Mizrachi connects this idea to how women engage with leadership. In many societies, she argues, women have been taught to diminish their roles, speak softly, and minimize their presence. However, she suggests that, just like Moshe’s small Aleph is not a reduction of significance but rather a form of leadership based on humility—allowing others to grow around him—the same applies to the leadership of many women throughout history and the world.
Humility as the Foundation of Learning
Humility is an essential condition for learning. Those who believe they already know everything leave no room for growth. In fact, Pirkei Avot (4:1) teaches: “Who is wise? One who learns from everyone.” Recognizing that we do not know everything and that each person has something to teach us are examples of intellectual humility—allowing us to continue developing.
The educator Paulo Freire, in Pedagogy of the Oppressed, spoke of the need for a “horizontal dialogue” between educator and student, in which both learn and teach simultaneously. In this sense, humility is not only a moral virtue but also a pedagogical tool that enables collective knowledge-building.
In the educational spaces where we promote informal education, this concept is fundamental: the educator should not be the “owner of knowledge” but rather a facilitator of learning. Listening actively to those around us without assuming our perspective is the only valid one, fostering questioning and curiosity in educational spaces, and creating dialogue opportunities where everyone can share their experiences and learnings are some techniques we can use to promote a collective learning environment—one where everyone has something valuable to contribute.
Humility in Teaching: Shrinking Ourselves So Others Can Grow
Just as humility is key to learning, it is also crucial for teaching. An educator who monopolizes attention and presents themselves as the sole source of wisdom limits their students’ growth. However, when the educator “shrinks their presence,” they allow learners to fill the space with their ideas, questions, and reflections.
This idea can also be found, in a way, in the work of Martin Buber. Buber, with his philosophy of the I-Thou relationship, emphasized the importance of genuine encounters in education. According to him, authentic learning arises in relationships where the educator fully recognizes the other and does not treat them as a mere object of teaching. The small Aleph can symbolize this attitude: an educator who steps back to create space for the student’s growth.
However, reducing our presence as educators is not just about acquiring knowledge—it also applies to skills, abilities, and wisdom. Rabbi Jonathan Sacks, in To Heal a Fractured World, speaks about the concept of “servant leadership.” He explains that the most effective leader is not the one who imposes themselves but the one who empowers others to lead. This approach is especially relevant in informal education, where the goal is not only to transmit knowledge but also to shape leaders.
In educational spaces, the educator’s role should be to create opportunities for learners to become protagonists of their own learning. If you want to foster humility in teaching, consider implementing active methodologies that focus on group experience, asking open-ended questions instead of just providing answers, or celebrating the achievements and contributions of others—acknowledging their abilities and knowledge.
Other helpful strategies include better distributing speaking time in educational spaces to ensure learners have ample opportunity to share their voices, and creating opportunities for others to take initiative and take ownership of their own learning process. While these are some possible ideas, the best strategies will emerge from asking yourself: What changes can I make in my teaching practice to facilitate more autonomous and participatory learning in my group?
Conclusion: The Small Aleph, A Great Lesson
The small Aleph in Vayikra leaves us with a great lesson. It reminds us that true greatness lies in humility—that learning requires embracing our ignorance as a starting point, and that teaching involves making space for others.
As educators, we are challenged to adopt this model of leadership—not one that imposes itself, but one that empowers. By embracing humility as an educational principle, we not only become better learners and educators but also allow those around us to grow and shine.
May we, like Moshe, find true greatness in our smallness.
