The other pesukim (addressing private and communal sin) begin with the logical v’im, if (someone sins). Concerning the Nasi, the Torah begins with the word asher, which means when (a Nasi sins). Why, concerning everyone else, it is “if” and regarding the Nasi, it is “when”? It is almost as if the Torah is implying that, for the Nasi, sin is inevitable. It is only a question of when it will occur. Rashi quotes the Sifra that teaches that the word asher alludes to ashrei, fortunate, implying that a generation whose leader sins and seeks atonement for his error is truly fortunate. A leader who does not hide behind his cloak of power, who is prepared to come clean and seek atonement for his unintentional indiscretions, will surely repent his intentional sins. We wonder whether having a leader who concedes his unintentional sins is better than a leader who does not sin at all. One would think that a leader who is free and clear of all transgressions – both unintentional and intentional – would be the kind of leader a generation would be fortunate to have. Why settle for second choice?
Horav Sholom Shachne Zohn, zl (quoted by Horav Eliezer HaLevi Turk) related an exposition he heard from Horav Chaim Ozer Grodzenski, zl. When a generation has a leader who never errs, never sins, this can be attributed to either of two reasons: 1) The leader is that good, that circumspect, that careful that he does not commit an unintentional sin. 2) The leader does very little. He rubber stamps what his congregation wants. He never takes a stand, never takes the initiative, never goes on the offense for fear that he might lose support. A leader who does nothing cannot really err. (The second reason sadly occurs more often than we care to admit.)
One of the gedolei ha’mussar, Ethicists, analogized this in the following manner. A person attending a wedding was asked to pour wine for the participants sitting at his table. He replied, “I refuse to pour wine for the guests.” When he was queried for a reason, he responded, “I am afraid of spilling wine on the tablecloth.” Those who heard his reply looked at him incredulously, “What is so bad if you spill a little wine? That is what tablecloths are for.”
This man was overly careful, and perhaps he should be commended for his caution. Not pouring the wine, however, is taking caution too far. His non-action borders on absurdity. A well-known quote (secular), “Your job is to achieve greatness, not to avoid mistakes.” Errors are normal; people are often stressed, especially if they are under pressure. If they do nothing, however, they might not make mistakes, but they will have made the mistake of not doing anything.
This, explains Rav Chaim Ozer, is why a generation whose leader offers a korban for his unintentional sin is fortunate. The sin came as a result of his seeking to do, to achieve, to create for his community. He does not sit back ensconced in his ivory tower fearing what could result from his error. He acts, and, come what may, he knows that he had made every attempt to help those who rely on him.
Horav Aharon Leib Shteinman, zl (Ayeles HaShachar) notes the language of Rashi’s commentary, “The word asher here is related to ashrei, fortunate. Fortunate is the generation whose ruler sets his heart (nosein lev) to bring an atonement for his unintentional sins.” Rashi lauds neither the Nasi’s bringing the korban, nor his courage in not concealing his error. Rather, Rashi underscores the fact that he set his heart to introspect and examine himself, to correct his ways and repair his error.
Rav Turk explains this meaningfully. By his very nature, man refuses to accept responsibility. It is always someone else who is responsible for his oversight. Thus, whenever an error occurs, he will convince himself that it is not his fault. He will find every reason to justify his actions. Teshuvah is comprised of introspection, such that it does not allow for ambiguity and cover up. The Nasi has every excuse to project his unintentional guilt onto others. He carries enormous responsibility on his shoulders. Thus, he has numerous venues on which to lay blame. The leader who is man enough to accept responsibility and not seek a way to expunge his guilt by blaming it on someone or something else is truly a great ruler – one that the generation is fortunate to have.
A great leader whom the generation is privileged to have at its helm is one who, not only does not conceal his errors, but one who actually searches for any perceived failing in his behavior. He will not leave any stone unturned in his self-examination. Rav Turk relates an incredible incident which occurred with Horav Yechezkel Levenstein, zl, Mashgiach of Ponovezh, Mir and Kletsk. The Mashgiach was a Levi, and, as such, is enjoined to wash the hands of the Kohanim prior to duchaning, blessing of the congregation. Despite the fact that duchaning occurs at the end of Mussaf, the Mashgiach was unable to participate in this noble endeavor because he was reciting Shemoneh Esrai. On Rosh Hashanah and Yom Kippur, however, due to the lengthy piyutim, liturgy, he was able to complete his recital of Shemoneh Esrai in time. He had one stipulation. He would only wash the hands of the Rosh Yeshivah, Horav Yosef Kahaneman, zl, Ponovezher Rav.
Rosh Hashanah Mussaf everyone, Kohanim and Leviim, lined up to participate in this pre-duchaning ritual. Rav Turk, who was a young boy at the time (he had accompanied his father), noticed that, while there were many Leviim assembled by the water faucets, in a corner he saw a solitary Kohen and a solitary Levi. This piqued his curiosity. After all, what made them different? He moved closer to see. When he saw who it was, he also wanted to wash the Rav’s hands. (Rav Turk is a Levi.) He went over and was about to pick up a cup when the Mashgiach said, “Nu, nu!” and shooed him away.
The Mashgiach was distraught that perhaps he had hurt the young boy’s feelings. He went over to Rav Turk’s father and begged his forgiveness. He asked him to apologize to his son – which, of course, he did. Nonetheless, the Mashgiach could not rest. He worried lest he had hurt a young boy’s feelings. On Yom Kippur, as the Mashgiach walked over to the faucet, he stopped at (young) Rav Turk’s seat and motioned to him to come along. The Mashgiach filled the cup with water and signaled to Rav Turk to hold the cup with him, and together they washed the Rosh Yeshivah’s hands. This was all because he might have slighted a young boy and hurt his feelings. Concerning such a leader, the Torah asserts, Ashrei hador; “Fortunate is the generation.”
