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Leviticus 4:22 - Leader's unintentional sin atones.

Leviticus 4:22 - ויקרא 4:22

Hebrew Text

אֲשֶׁר נָשִׂיא יֶחֱטָא וְעָשָׂה אַחַת מִכָּל־מִצְוֺת יְהוָה אֱלֹהָיו אֲשֶׁר לֹא־תֵעָשֶׂינָה בִּשְׁגָגָה וְאָשֵׁם׃

English Translation

When a ruler has sinned, and done something through ignorance against any one of the commandments of the Lord his God concerning things which should not be done, and has incurred guilt;

Transliteration

Asher nasi yecheta ve'asa achat mikol-mitzvot Adonai Elohav asher lo-te'aseina bishgaga ve'ashem.

Hebrew Leining Text

אֲשֶׁ֥ר נָשִׂ֖יא יֶֽחֱטָ֑א וְעָשָׂ֡ה אַחַ֣ת מִכׇּל־מִצְוֺת֩ יְהֹוָ֨ה אֱלֹהָ֜יו אֲשֶׁ֧ר לֹא־תֵעָשֶׂ֛ינָה בִּשְׁגָגָ֖ה וְאָשֵֽׁם׃
אֲשֶׁ֥ר נָשִׂ֖יא יֶֽחֱטָ֑א וְעָשָׂ֡ה אַחַ֣ת מִכׇּל־מִצְוֺת֩ יְהֹוָ֨ה אֱלֹהָ֜יו אֲשֶׁ֧ר לֹא־תֵעָשֶׂ֛ינָה בִּשְׁגָגָ֖ה וְאָשֵֽׁם׃

🎵 Listen to leining

Parasha Commentary

Context in the Torah

The verse (Vayikra 4:22) discusses the sin offering (korban chatat) brought by a nasi (ruler or leader) who unintentionally transgresses a negative commandment. This follows the Torah's earlier discussion of sin offerings for the kohen gadol (high priest) and the entire community, establishing a hierarchy of atonement procedures.

Definition of "Nasi"

Rashi (based on Torat Kohanim) explains that nasi here refers specifically to the king of Israel. Rambam (Hilchot Shegagot 15:6) elaborates that this includes any leader with independent authority, such as the head of the Sanhedrin or a tribal prince.

Nature of the Sin

The verse specifies that this applies when the ruler violates "one of the commandments of Hashem his God which should not be done" - referring specifically to negative commandments (lo ta'aseh). The Talmud (Horayot 11a) notes this excludes positive commandments and rabbinic prohibitions.

Unintentional Transgression

The phrase "through ignorance" (b'shagaga) is interpreted by the Sifra to mean the ruler either:

  • Forgot the prohibition entirely
  • Was unaware the action violated a prohibition
  • Erred in halachic reasoning and permitted what was forbidden

Unique Aspects of the Ruler's Offering

The Rambam (Hilchot Shegagot 15:7) notes three distinctions in the ruler's sin offering:

  • It must be a male goat (unlike the regular person's female goat)
  • The blood is applied to the outer altar (unlike the high priest's offering)
  • The confession is made while leaning on the animal (semicha)

Spiritual Message for Leaders

The Kli Yakar emphasizes that the Torah gives special attention to leaders' sins because:

  • Their errors can influence many followers
  • Leadership brings greater responsibility before Hashem
  • Public figures must be especially careful to maintain spiritual integrity

Halachic Implications

The Mishneh LaMelech (on Rambam) discusses whether modern leaders qualify as nasi for these laws, concluding that in the absence of a formal monarchy, the laws primarily serve as moral instruction about leadership accountability.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Horayot 10b
The verse is discussed in the context of the laws concerning the sin offerings brought by a ruler (nasi) who sins unintentionally, comparing it to the sin offerings of the anointed priest and the community.
📖 Keritot 9a
The verse is referenced in a discussion about the different types of sin offerings and the specific circumstances under which a ruler must bring a sacrifice for unintentional sins.

Frequently Asked Questions

Q: What does Leviticus 4:22 mean when it talks about a ruler sinning?
A: Leviticus 4:22 discusses a case where a Jewish leader (nasi) unintentionally violates one of Hashem's commandments. Even though it was accidental, the Torah teaches that leaders still bear responsibility and must bring a special sacrifice (korban) to atone. Rashi explains that this shows how leaders are held to high standards since their actions influence many people.
Q: Why does the Torah have special laws for when leaders sin?
A: The Talmud (Horayot 10b) teaches that leaders have greater responsibility because their mistakes can lead others astray. The Rambam (Hilchot Shegagot 15:6) explains that a leader's atonement process is more public to emphasize the seriousness of their role and to set an example of repentance for the community.
Q: What can we learn today from Leviticus 4:22 about leadership?
A: This verse teaches us that Jewish leaders must be extra careful in their actions and quick to correct mistakes. The Midrash (Vayikra Rabbah 5:5) notes that true leaders take responsibility, showing that humility and accountability are essential qualities. Today, this applies to rabbis, community leaders, and anyone in a position of influence.