In this class on Parshas Vayikra, the learning is dedicated in memory of Levy, with the intention that all Torah study and good deeds should bring merit to his soul and comfort to his family. Channeling pain into positive action—especially through Torah learning—is a powerful way to bring light and healing, as the verse says, “Pekudei Hashem yesharim mesamchei lev,” that the mitzvos of Hashem bring joy to the heart.

As we begin the new sefer of Vayikra, the Torah opens with the words “Vayikra el Moshe”—Hashem called to Moshe. Rashi explains that every time Hashem spoke to Moshe, there was first a calling—Vayikra. This calling was not merely functional; it was an expression of love and closeness. Before giving instructions, before commanding, Hashem first established a relationship of affection and connection.

This teaches a fundamental principle: before speaking to another person, before instructing or correcting, there must first be “Vayikra”—a call of love. Only when a person feels valued and cared for can they truly receive what is being said.

This idea is also reflected in the angels, about whom it says “V’kara zeh el zeh”—they call to one another. Among angels there is no jealousy, no division, no ego. Their communication is rooted in harmony and unity. This stands in contrast to human nature, where ego and personal feelings can sometimes interfere with genuine connection.

The concept of “Vayikra” as an introduction of love was something embodied in Levy’s life. When he interacted with others, he did not begin with demands or expectations. First came warmth, care, and sincerity. People could feel that his concern was genuine. Because of this, anything that followed—whether gentle guidance or stronger words—was received with openness.

The parsha also contains a small alef in the word “Vayikra.” This unusual letter represents Moshe Rabbeinu’s humility. Although Moshe was the greatest of all prophets, he viewed himself with complete modesty. The Torah itself testifies that Moshe was the most humble person on earth.

This humility does not mean that Moshe was unaware of his greatness. On the contrary, he fully understood his unique role and abilities. However, he did not attribute these qualities to himself. He recognized that everything he had was given to him by Hashem. Therefore, his greatness did not lead to arrogance or a sense of superiority over others.

This teaches an important balance in life. A person must honestly recognize both their shortcomings and their strengths. Ignoring one’s faults prevents growth, while ignoring one’s strengths prevents one from fulfilling their mission. At the same time, one must not become arrogant or self-centered because of their talents. True humility means recognizing that all abilities are gifts from Hashem and using them in His service.

The Previous Rebbe emphasized that just as one should not speak negatively about others, one should also not speak negatively about oneself. At the same time, one must maintain an honest self-awareness in order to grow and improve.

Moshe Rabbeinu’s humility enabled him to serve as a pure channel for Hashem’s word. Because he did not insert his own ego, he was able to transmit Hashem’s message exactly as it was meant to be delivered. This is why Hashem chose him.

In contrast, we find a large alef in the word “Adam” at the beginning of Divrei HaYamim. Adam, the first human being, was created directly by Hashem and possessed extraordinary greatness. However, his awareness of his own stature contributed to his failure when he sinned with the Tree of Knowledge. The large alef represents a sense of self that, if not properly directed, can lead to downfall.

This contrast between the small alef of Moshe and the large alef of Adam teaches that true greatness comes from humility, not self-importance.

This lesson was reflected in Levy’s life. Despite his tremendous accomplishments and the countless people he influenced, he remained humble and unassuming. He did not seek recognition or credit. Everything he did was with sincerity and simplicity, as part of his mission.

His humility was directly connected to his ability to love others. When a person is focused on themselves, it becomes difficult to truly care for others. But when a person is humble and recognizes Hashem’s presence, they can genuinely connect with and love others. Levy’s life demonstrated this combination of humility and אהבת ישראל.

Even people outside the Jewish community recognized his character. A non-Jewish worker who interacted with him for many years remarked that Levy never raised his voice and always treated him with respect. This level of kindness and patience reflects a deep inner refinement and a true sense of האדם created in the image of Hashem.

The class also touched on a halachic discussion regarding vows and offerings. If a person promises to bring a small offering, can they fulfill their obligation by bringing a larger one? On one hand, a larger gift includes the value of a smaller one. On the other hand, it is not exactly what was specified. This raises a broader question: do we follow a person’s words or their intention?

The Torah presents both perspectives—“Motza sefatecha tishmor,” to keep what one says, and “Ka’asher nadarta,” to fulfill one’s vow according to intention. This reflects the complexity of aligning speech and inner intent.

Another important lesson is that when serving Hashem, the value of an offering is not determined solely by its size or cost. The Torah highlights the offering of a poor person, describing it with the word “nefesh”—a soul. When a person gives from limited means, with full sincerity and heart, it is considered by Hashem as if they have given their very soul.

This teaches that small acts done with sincerity can be greater than large acts done without full heart. What matters most is the פנימיות—the inner intention and devotion.

This idea was illustrated through the example of a recent Shabbaton, where simple efforts to teach children Torah led to a profound awakening among families. Small steps—like putting on a yarmulke, lighting Shabbos candles, or beginning to keep kosher—can lead to significant spiritual growth.

The message is clear: never underestimate the power of small actions. When done with sincerity, they can grow into something great—“katon v’hevei gadol,” beginning small but becoming large.

Summary
The class teaches that true influence begins with “Vayikra”—approaching others with love and connection before guidance. Through Moshe’s humility and Levy’s example, we learn that greatness comes from recognizing Hashem as the source of all abilities. Even small actions, when done with sincerity, carry immense value and can transform lives.

בשיעור זה על פרשת ויקרא הוקדש הלימוד לעילוי נשמתו של לוי, מתוך כוונה שכל התורה והמעשים הטובים יביאו זכות לנשמתו ונחמה למשפחתו. הפיכת הכאב לפעולה חיובית, במיוחד באמצעות לימוד תורה, היא דרך להביא אור ורפואה, כפי שנאמר: “פקודי ה׳ ישרים משמחי לב.”

פרשת ויקרא נפתחת במילים “ויקרא אל משה.” רש״י מסביר שכל דיבור של ה׳ אל משה התחיל בקריאה – ויקרא. קריאה זו היא ביטוי של אהבה וקירבה. לפני הציווי וההוראה, יש הקדמה של קשר ואהבה.

מכאן לומדים יסוד גדול: לפני שפונים לאדם, לפני שמדריכים או מוכיחים, צריך להיות “ויקרא” – פנייה מתוך אהבה. רק כאשר אדם מרגיש שמעריכים אותו ואוהבים אותו, הוא יכול לקבל את הדברים.

רעיון זה קיים גם אצל המלאכים, שעליהם נאמר “וקרא זה אל זה.” אצלם אין קנאה ואין פירוד, אלא אחדות והרמוניה.

דרך זו של “ויקרא” הייתה גם דרכו של לוי. הוא ניגש לאנשים מתוך אהבה אמיתית וכנות, ורק לאחר מכן היה מדריך אותם. אנשים הרגישו את הלב שלו, ולכן קיבלו את דבריו.

במילה “ויקרא” יש אל״ף קטנה, המסמלת את ענוותנותו של משה רבנו. למרות גדלותו העצומה, הוא לא ייחס את מעלותיו לעצמו אלא לה׳.

ענווה אינה חוסר מודעות ליכולות, אלא הכרה בכך שהכל מאת ה׳. אדם צריך להכיר גם את חסרונותיו וגם את מעלותיו, אך לא להתגאות בהם.

הרבי הקודם הדגיש שאין לדבר לשון הרע גם על עצמו, אך יחד עם זאת יש להיות מודע לעצמו באמת כדי להשתפר.

ענוותו של משה אפשרה לו להיות צינור נקי להעברת דבר ה׳ ללא התערבות אישית.

לעומת זאת, אצל אדם הראשון מופיעה אל״ף גדולה במילה “אדם.” גדולתו הביאה גם לנפילה כאשר חטא בעץ הדעת. מכאן שהרגשת הישות עלולה להביא לכישלון.

לוי גילם את האל״ף הקטנה—ענווה אמיתית לצד עשייה גדולה. הוא השפיע על רבים אך נשאר פשוט וצנוע, ופעל מתוך שליחות אמיתית.

אפילו אנשים מחוץ לקהילה היהודית הרגישו זאת, והעידו על יחסו המכבד והעדין לכל אדם.

השיעור עסק גם בשאלה הלכתית לגבי נדרים—האם הולכים אחר מה שאדם אמר או אחר כוונתו. התורה מציגה את שני הצדדים, ומלמדת על החשיבות של התאמה בין דיבור לכוונה.

עוד נלמד שהערך של הקרבן אינו נמדד בגודלו אלא בכוונה הפנימית. קרבן של עני נקרא “נפש,” כי הוא נותן את כל לבו.

מכאן שהמעשים הקטנים, כאשר נעשים בכנות, יכולים להיות גדולים מאוד.

המסר הוא ברור: לא לזלזל במעשים קטנים. כאשר עושים אותם באמת, הם יכולים להביא לשינוי גדול—“קטן והווה גדול.”