Le Lévitique 1:1 Commentaire : Rashi, Kitzur Ba'al HaTurim, Kli Yakar & Ramban

ויקרא אל משה AND [THE LORD] CALLED UNTO MOSES — All oral communications of the Lord to Moses whether they are introduced by דבר or by אמר or by צו were preceded by a call (to prepare him for the forthcoming address) (cf Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 1-2). It is a way of expressing affection, the mode used by the ministering angels when addressing each other, as it is said (Isaiah 6:3) “And one called unto another [and said, Holy, holy, holy is the Lord of hosts]”. To the prophets of the nations of the world, however, God revealed himself in a manner which Scripture describes by an expression ordinarily used for denoting events of a casual character and of uncleanness, as it is said, (Numbers 23:4) “and God happened to meet (ויקר) Balaam” (the term ויקר, from the root ,קרה, is connected with מִקְרֶה which denotes “chance”, “occurrence”, and has also the meaning of “uncleanness”, by analogy with Deuteronomy 23:11: ‎לא יהיה טהור מקרה לילה) (cf. Bereishit Rabbah 52:5).

And He called. The א of ויקרא is written as a small letter because Moshe wanted to write ויקר (and it happened), the way it is written regarding Bilaam, which implies God appeared to him only as a chance occurrence. God, however, told him to write the א which indicates His love, but Moshe made it small.

And He called to Moses, etc. The alef of vayikra [and He called] is small, as if it said “vayikar” [and He happened upon]. The reason for this is to equate Moses’ prophecy with that of Balaam, about whom the term vayikar is used, as it is written (Sifri Berachah 39) And there has not arisen a prophet in Israel like Moses, but among the nations one did arise, and who was he? Balaam. This does not mean that Balaam was equal to Moses in prophecy, God forbid, but rather this is the interpretation: Moses attained more than what he was worthy of attaining based on his preparation, as it is written whom the Lord knew (Deuteronomy 34:10). It does not say “who knew the Lord,” but rather to tell you that from his own preparation, he did not know the Lord in this manner, but rather the Lord knew him and gave him additional divine abundance in Israel meaning for the merit of Israel. And all other prophets of Israel each did not attain more than their preparation warranted. But among the nations of the world, one arose for the honor of Israel who attained more than what he was worthy of attaining based on his preparation. Now, it is known that whatever a prophet attains that is appropriate to him according to his preparation, that prophecy adheres to him essentially, and what is essentially acquired remains attached and does not separate from him. But whatever one attains beyond his preparation is contingent to him and not essential, and it is only a gift from God. Therefore, the term vayikar is applied to both Moses and Balaam to indicate that they were equal in this aspect, in that both of them had a contingent attainment beyond what was appropriate to them based on their own essence.