This pasuk seems enigmatic! This individual transgressed only one sin. Yet, the Torah views this infraction as if he had transgressed numerous sins! Horav Nissan Alpert, z.l., suggests the following approaches to this question. One who has attained spiritual nobility, even one who has reached the acme of Kehunah, priesthood, the Kohen Gadol, is still vulnerable to spiritual transgressions. Such an individual who sins, even in error, reflects that he is yet lacking in spiritual perfection. He is deficient in performing all the mitzvos of Hashem. During his moment of spiritual decline, he indicates that he is capable of sinking to the nadir of corruption. When one has not developed spiritually in all mitzvos, then he is susceptible to danger. This is the Torah’s message.
Horav Alpert suggests another interpretation for the Torah’s use of such all-inclusive terminology. When an individual who serves as a paradigm for others sins, his malevolent actions cause severe repercussions beyond his immediate surroundings. When people see a great man sin, regardless of the particular “sin,” they are adversely influenced.
Horav Alpert applies this thesis to explain the sequence of the pasuk, “If the anointed Kohen shall sin, so as to bring guilt on the people.” The essence of the Kohen’s sin is its effect on the people and the resulting chillul Hashem, desecration of Hashem’s Name. Consequently, he must publicly indicate his repentance by personally bringing his korban to the opening of the Ohel Moed and sprinkling the blood seven times before Hashem. This emphasizes the idea that since his sin was “before Hashem,” it can only be purged through public Kiddush Hashem. When one is seeking penance for his wrongdoing, he should simultaneously consider the effect his actions had upon others. Only then will his teshuvah be complete.
