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 One of the tragedies of the human condition is the inability to admit our mistakes. Even when faced with compelling arguments to the contrary man has the amazing ability to explain away the facts. Thus the first step, and a hard one indeed, in the repentance process is recognition of the sin. Sefer Vayikra focuses on the theme of korbanot , usually translated (incorrectly) as sacrifices. The word Korban literally means to come close, as the korbanot are a means to establishing a closer relationship both to man and to G-d. The Torah in describing the korbanot repeatedly uses the phrase reich neechoach , an appeasing fragrance. The uniqueness of the sense of smell is that it's a harbinger of things to come. When we smell something enticing we eagerly await its enjoyment. When one walks into a home on Friday afternoon the pleasant aroma foreshadows the good meal to come. So when one brings a korban with its appeasing fragrance G-d eagerly awaits "a new person". The korban announces that an improved character and heightened awareness of G-d are near. As the prophets have repeatedly told us, a korban without positive change, teshuva, is at best a meaningless act. Interestingly the word teshuva means to return; we come close to G-d by returning to our ancestral roots.
"When the leader commits a sin by inadvertently violating certain of G-d's commandments he incurs guilt (4:22)." Our commentaries notice that the Torah instead of using the more common phrase Im, (if), uses the phrase Asher , when. The Torah thus tells us what to do when a leader sins. It is impossible to be in a position of leadership and not sin. So many difficult decisions, conflicting interests, pressures of the moment, untold stress and difficult followers make sin inevitable. The Torah recognizes this reality and it is for this reason that Judaism places so much emphasis on public figures having the proper motivation in attempting to carry out their holy work. "All who exert themselves for the community should exert themselves for the sake of heaven, for then the merit of the communities forefathers aids them and their righteousness endures forever (Pirkei Avot)." While we can be forgiven for making honest mistakes the communal worker who has a personal agenda, engages in petty politics or has ulterior motives will have to face the wrath of G-d. Thus it is no surprise that we make a public prayer each and every Shabbat for "all who are involved faithfully in the needs of the community." They have taken on a task fraught with peril but absolutely necessary for our people. They need our prayers and our support.
While all leaders sin, it is the rare one who can admit it. Even when they know a mistake has been made often it is the notion of saving face that becomes paramount. Rashi using a play on the words Asher (when) and Ashrei (blessed), comments that it is a blessed generation indeed when leaders have the courage to admit their mistakes. And this, Rashi tells us includes inadvertent mistakes. This is the true challenge of leadership. It is only by being self-critical that one can hope to come close, to bring a korban to G-d. Too many leaders actually believe the marketing slogans they have created for themselves.
Mordechai and Esther, the faithful leaders of the Jewish people during the Persian exile, took courageous and controversial decisions in trying to avert disaster for the Jews. Was Mordechai being foolhardy in challenging the king's top advisor thereby risking the lives of the entire Jewish people? Should he have protested publicly in the streets or used quiet diplomacy? Was it correct for Esther to decree a three-day fast beginning on Pesach sacrificing the mitzvah of matzo for a potential crisis that was nearly a year away? Should Esther have defied the King in not revealing her origins and in breaking with royal protocol? Difficult questions indeed. But this was no time for indecisiveness. A sincere, well-meaning plan of action is better than none at all. Did everyone agree with their decisions? (Has there ever been any decision in our history that everybody agreed with?) Our rabbis point out that even members of the Sanhedrin (Supreme Court) disapproved of Mordechai's actions. History did prove that Mordechai and Esther right but that was only due to G-d's benevolence. May that benevolence continue to be with us throughout our exile as we eagerly await redemption in our own time. Shabbat Shalom!
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