A leader can and should admit his mistakes
The book of Leviticus is dedicated primarily to instructing us in the various sacrifices that are brought in the Tabernacle and, later on, in the Temple, as well as other instructions pertaining to the work of the priests and the Levites. Chapter 4 begins with a discussion of the various sacrifices and procedures to be followed when someone sins by accident, in other words, not as a result of intent but rather from carelessness or ignorance. The Torah begins with the incident of an ordained priest who makes a mistake, then moves on to the Assembly of Israel (verse 13) which refers to the High Court, then moves on to a prince (which can refer to any political leadership position, such as the head of a tribe), and finally concludes with the mistakes of the individual.
Bringing a sacrifice to the Temple is a public affair – the ceremony for this particular type of sacrifice is quite specific and there is nothing private about the situation. Everyone recognizes the priest or the prince and will understand based on the type of sacrifice brought and the ceremony performed, that this leading figure has sinned. He cannot hide behind the vestments of his office, but must publicly admit that he has done something wrong, even if only by accident. Furthermore, the instruction regarding the public officials precede the instruction for the individuals, conveying a clear message that the leadership is expected to set the standard for the nation in this issue.
Especially interesting is the passage that discusses the sacrifice brought by the high court when they have ruled incorrectly. (verses 13 – 21). Imagine a supreme court judge who has discovered that he incorrectly interpreted his country’s constitution bringing a sacrifice for his incorrect ruling!
The mistake of the High Court is unique, in that it is a mistake that directly affects the people. The High Court will have issued a ruling that is later realized to be wrong, but which, in the meantime, has caused innocent people to sin and violate a commandment. In this case, then, the judges admit publicly that not only did they err but they caused others to sin as well, a weighty admission indeed.
Rashi, an 11th century commentator, makes a fabulous statement regarding the first words of verse 22: “That a prince should sin.” The Hebrew word used for that is “Asher”, which is a slightly unusual way to begin a sentence. Rashi notes the similarity between the word “Asher” and the word “Ashrei” which is the first word in Psalms 1, and means “Happy is.” Rashi then states: “Happy is the generation whose prince makes sure to bring an atonement sacrifice for his accidental sins, even more so for his intentional sins.”
What an amazing thought! Every individual is responsible for his actions, even those performed negligently. This is a clear principle. But in so many societies, the leadership manages to escape censure. And when leadership is caught in a wrong-doing, they rarely admit their mistakes, let alone their corruption. The standard that is expected of the common man is so often ignored by the leadership — the very individuals who are expected to enforce the law and ethical standards are often lax themselves.
Rashi says it best: Happy is the generation whose leadership is able to own up to their mistakes publicly.
Shabbat Shalom From Samaria,
Director, Israel Office