Tafsiran yang Mengutip untuk Imamat 4:27

שהן ארבע – from their words (i.e., the Rabbis), they added two, to prohibit ab initio a case where the work is done by two people – this one uprooting and this place setting it down, for two who did it are exempt, as it states (Leviticus 4:27): “by doing any of the things which by the LORD’s commandments ought not to be done, [and he realizes his guilt].” The one who does all of it, but not the one who does part of it, and similarly, in all the labors of Shabbat we say that an individual who did it is liable; two who did it are exempt.

When a soul sins. We find three expressions regarding sinners: ki [when/if], im [if], and asher [that/who]. For an individual sinner, it is written When/if a soul sins. For many sinners, it says (4:13) If the entire congregation of Israel errs. And regarding a ruler, it is written (4:22) That a ruler sins. The commentators have said that the term ki indicates more certainty than the term im, and the term asher indicates more certainty than the term ki. Therefore, regarding the sin of the masses, which is something uncommon — for many to agree upon a sin — it says If the entire congregation of Israel errs, which indicates doubt. Similarly, regarding the anointed priest, it says (4:3) If the anointed priest sins, because it is remote and uncommon for the anointed priest or many people to sin. But an ordinary individual easily comes to sin; therefore it says When a soul sins, as the term ki indicates something that is almost certain to happen. However, the ruler who lifts himself above everyone and conducts his authority haughtily will certainly come to sin through his pride; therefore it says That a ruler sins, for the term asher indicates something that will definitely occur without doubt. And so you will find in the Zohar, in Rabbeinu Bachya, and in Toldot Yitzchak.
But I find this difficult because if so, why does it say (4:27) And if one soul sins — why does it mention for an individual sometimes the term “im” and sometimes the term “ki”? And furthermore, why does it say one soul, since by saying soul we know it is one and not two? And if the Scripture’s way is to say one soul, then why does it say When a soul sins and not say “one”?

וחכמים פוטרים – that regarding a sin-offering, it is written (Leviticus 4:27): “[If any person from among the populace unwittingly incurs guilt by doing any of the things which by the LORD’s] ממצות/commandments [ought not be done, and he realizes his guilt]” and regarding a suspensive guilt-offering , it is written (Leviticus 5:14): “[And when a person, without knowing it, sins in regard to any of the LORD’s] מצות/commandments [about things not to be done, and then realizes his guilt, he shall be subject to punishment],” all who are liable for an inadvertent act a sin-offering, are liable on not his not being aware [of having sinned], a suspensive guilt-offering, but one who benefits from that which is dedicated to a sacred purpose where he is not liable for a sin-offering on his inadvertent act but rather, an unconditional guilt-offering, he is not liable for a suspensive guilty when he was not aware/was not informed about a sin.