In Parshat Vayikra, the Torah begins with the words,
(א) וַיִּקְרָ֖א אֶל־מֹשֶׁ֑ה וַיְדַבֵּ֤ר יהוה אֵלָ֔יו מֵאֹ֥הֶל מוֹעֵ֖ד לֵאמֹֽר׃
(1)יהוה called to Moses and spoke to him from the Tent of Meeting, saying:
What stands out immediately when reading this verse is the small aleph in the word "Vayikra" (called). This seemingly minor detail has been the subject of much discussion in classical Jewish texts. For example,
(א)ויקרא אל משה. לְכָל דִּבְּרוֹת וּלְכָל אֲמִירוֹת וּלְכָל צִוּוּיִים קָדְמָה קְרִיאָה, לְשׁוֹן חִבָּה, לָשׁוֹן שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ, שֶׁנֶּאֱמַר וְקָרָא זֶה אֶל זֶה (ישעיהו ו'), אֲבָל לִנְבִיאֵי אֻמּוֹת הָעוֹלָם נִגְלָה עֲלֵיהֶן בִּלְשׁוֹן עֲרָאִי וְטֻמְאָה, שֶׁנֶּאֱמַר וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם (במדבר כ"ג):
(1) 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).
So, it is quite fitting that your Shabbat Kallah parsha is Vayikra, a parsha in which love and affection plays a central role, but in an atypical way. Your love for Eli similarly developed in an atypical way. From your impressions of each other at your first Shabbat dinner to now - how things change. Your relationship blossomed and grew around your love of Thor and other dogs. Quite telling that you fell in love with your one and only while caring for others. And, it does not seem typical - to me at least - for people who have just started dating to be separated by war, and yet for that relationship to deepen and flourish.
There is another commentary - this one pointed out to me by Rav ChatGPT - from the Baal HaTurim, who explains that the small aleph is a symbol of Moshe's humility, and symbol of HaShem's deep, personal relationship with the Jewish people.
א' דויקרא זעירא שמשה לא רצה לכתוב אלא ויקר כדרך שנא' בבלעם כאלו לא נראה לו השם אלא במקרה ואמר לו הקב"ה לכתוב גם באל"ף וכתבה קטנה. ויקרא אל משה. ר"ת אמ"ו בעטרה שעטרה לו אמו. הקדים משה לשם כביכול כאחד שמדבד עם חבירו ומקדימו דרך מוסר. כתיב לעיל ואש תהיה לילה בו. וסמיך ליה ויקרא אל משה לו' מתוך שקרא לו ודבר עמו היו פניו בוערות כאש:
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.
בעל הטורים ויקרא א, א (פרשת ויקרא)
אל"ף דויקרא זעירא. שמשה היה גדול ועניו לא רצה לכתוב אלא "ויקר" לשון מקרה כאילו לא דבר הקדוש ברוך הוא עמו אלא בחלום כדרך שנאמר בבלעם (במדבר כג ד) כאילו לא נראה לו השם אלא במקרה (מדרש אותיות קטנות), ואמר לו הקדוש ברוך הוא לכתוב גם האל"ף ושוב אמר לו משה מחמת רוב ענוה שלא יכתבנה אלא קטנה יותר משאר אלפי"ן שבתורה וכתבה קטנה:
The full Baal HaTurim: "Moses was great and humble and did not want to write anything but "Vakir" in a casual manner, as if the Holy One, blessed be He, did not speak to him except in a dream, as was said in Balaam (Numbers 23:4), as if the Name did not appear to him except by chance (Midrash Small Letters), and the Holy One, blessed be He, told him to write the Alef as well, and again Moses said to him, out of great humility, that he should not write it but smaller than the other Alefs in the Torah, and he wrote it smaller:"
The Baal HaTurim notes that this small aleph alludes to God’s way of calling Moses, not in grandeur, but in a quiet, intimate manner. This act of humility signifies that even when the Almighty is about to give the most important and detailed laws, He calls out to His servant in a way that expresses closeness, kindness, and gentleness. This humility is a profound lesson, reminding us that even when we are called to greatness, we must remain humble.
There might be a lesson in that for communication in a marital relationship, but I am not humble enough to see it - of course, you will!
This theme of humility is present in another way for you. Humility, as exemplified by the small aleph, is powerfully connected to the spirit of Zionism. The modern Zionist movement was not about grandiosity or mere nationalism; it was about returning to our land with a deep sense of humility and commitment to building something sacred. It wasn’t just about creating a state, but about restoring the ancient connection to Eretz Yisrael, a connection that is not rooted in pride but in a recognition of the profound responsibility we have to this land, and to each other, as a people.
You, and your siblings, and your spouses (and spouses to be) are true embodiments of those ideals. So, my bracha for you, is that during your long and happy marriage that you find meaning and importance in many big things, and in the small ones, like the small aleph.
APPENDIX: Jacob ben Asher (c. 1270–1340) is also known as Ba'al ha-Turim as well as Yaakov ben haRosh. He was an influential Medieval rabbinic authority. He is referred to as the Ba'al ha-Turim ("Author of the Turim") after his main work, the Arba'ah Turim ("Four Columns").