This sheet on Leviticus 4 was written by Avi Spodek for 929 and can also be found here
As an educator and parent, I encourage my students/children to admit their mistakes and apologize for them. I tell them that it is OK to make mistakes as long as they learn from them. And I teach them that intent - mens rea - is what distinguishes a mistake from a crime.
These ideas are reflected in Leviticus 4, where the Torah details the Sin Offering - a sacrifice brought by someone who accidentally transgresses a Biblical prohibition.
The Torah’s initial scenario is one where the Kohen Gadol (High Priest) accidentally transgresses a prohibition for which he would be obligated to bring the Sin offering. It then discusses what happens when the court makes a mistake in a ruling that causes the people to err and finally, at the end of the chapter, it discusses how this applies to the everyday person.
Why does the Torah distinguish between the High Priest and ordinary Israelites? And why does it start at the top and work its way down?
The answer lies in the distinction of the consequences for an intentional and unintentional transgression, as well as the nature of the office of the High Priesthood.
According to tradition, the Sin Offering is only offered for a prohibition whose punishment - if done intentionally - would be “Karet” (being cut off). While the nature of this punishment is not very clear many commentators see it as a divine punishment that is meted out either through an early death or childlessness.
The position of the High Priest is hereditary, passed from father to son: only if the HP did not have any children would the position pass to a different family. So if the HP intentionally transgressed a Biblical prohibition, he would run the risk of an early and/or childless death and the loss of his legacy.
On the other hand, if the HP transgressed due to an honest mistake, the process for complete atonement and absolution would be the Sin Offering. He must admit his mistake, atone for it and learn from it. While somewhat embarrassing the HP cannot lose his position - regardless of public opinion.
In the Torah’s model what is true for the HP is also true for the ordinary Israelite.
We live in a hypercritical society where mistakes - intentional or otherwise - are quickly and publicly exposed in a way that causes tremendous damage to one’s reputation and career. This is true at the highest levels of power and exposure - and it may even be justified.
But how we treat our leaders ultimately impacts how we relate to other human beings.
Our children are watching us and learning from us.
Avi Spodek is the Rabbinics Department Chair at the Frankel Jewish Academy of Metro Detroit.
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