This week's section is called Vayikra, "and called," and it is the one that begins the third book of the Torah, also known as Torat Kohanim, because it contains, for the most part, the laws concerning the priests who worked in the Temple.
Our sages dwell on the opening words of the parashah, "And he called to Moses, and God spoke to him from the tent of meeting, saying." There are several differences between this divine communication and others before and after: 1) We do not find that God calls someone before speaking to him, 2) It should have said, "And God called to Moses," mentioning the name of the one calling, instead of "And he called to Moses.".
Regarding the first difference, Rashi comments that the term Vaikrá indicates a certain appreciation of God towards Moshe and that, in reality, every time God communicated with Moshe or another prophet, He first called him (as we find with Avraham (Bereshit 22:11) and with Shmuel (Shmuel 1, 3:4)).
Regarding the second difference, there are two possibilities: a) the communication comes from such a low level of spirituality that it does not even have an associated name of God, b) on the contrary, it comes from such a high level that it does not reach any divine name to symbolize it, the very essence of God.
Now, how can there be two opposing explanations for the same issue, or even for the same "lack" of one or more words? The truth is, from a superficial level of analysis, it's a good question. However, at a higher level, the question has a simple answer.
The masters of Jewish mysticism explain this with a rule: "The beginning is linked to the end, and the end to the beginning" (Sefer Yetzirah 1:6). That is, the very essence of God, which cannot be indicated or symbolized by any name, is expressed in the lowest levels of creation.
In other words, and to explain further: the purpose of creation is for there to be a Jewish people in this material world, as we know it, observing Torah and Mitzvot. It's like an architect designing a building: first, they envision the finished building as a whole, then they consider the vast number of details involved in its construction and execute it step by step. Only when the building is finished has the architect achieved what was in mind from the very beginning. The same is true with God, so to speak. The first thing that arose in His Will is the Jewish people fulfilling the Torah in this world. The remaining infinite intermediate levels are simply the means to achieve the goal desired from the outset.
Conversely, by overcoming life's difficulties, by imbuing one's own life and the lives of others with the reach of Torah, we "touch," "attain," and reveal the very essence of God. His essence is not attainable, so to speak, in the higher spiritual worlds.
In our parashah, the very essence of God is the one who "calls" Moshe to tell him the laws of the offerings, which involved the slaughter and skinning of animals, the cleaning of their intestines, etc., the highest, in the lowest.
One application of this idea is that the very essence of God is not so much revealed in flashy, grandiose actions as in simple acts of kindness, or in a tiny act of self-sacrifice before the Divine Will. This call to Moses, which involves the very essence of God, is an eternal call to every Jew to seek the divine truth hidden in creation, each contributing their part to ultimately bring about the revelation of that essence through the coming of the Messiah, swiftly in our time.