레위기 14:12의 주석

והקריב אתו לאשם AND HE SHALL BRING IT FOR A GUILT-OFFERING - This means: he shall bring it inside the court as a guilt-offering to wave it, for it required waving whilst alive (for it states that he shall bring it “and the log of oil” and the latter was not brought as a sacrifice; besides, the act of slaughtering is mentioned in v. 13) (Menachot 62b),

והקריב אותו לאשם. It has already been explained in 7,1 as well as in my commentary on Leviticus 1,2 that the guilt offering, אשם in the main applies to inadvertent sins committed involving misuse of sacred matters, or misuse of the sacred domain of the Temple, such as unauthorised persons entering it, or ritually unclean persons entering it, etc. Just as in the case of the sin offering, חטאת, if that sin had been committed deliberately it would have resulted in the karet penalty, and if not atoned for through teshuvah would have resulted in the guilty person’s eternally being cut off from the collective soul of the Jewish people.
Our sages in Erchin 15 and 16 have already stated that the principal sins for which a person is afflicted with the נגע צרעת, are bad-mouthing people and haughtiness, both of which are perceived by the sages as direct trespass against G’d’s Holiness. Even though badmouthing is generally perpetrated in secret not affording the victim a chance to defend himself against the accusation and character assassination, the prophet Isaiah 29,15 views it as the perpetrators saying “who sees us, who takes note of us?” In other words, the prophet considers the “secrecy” as worse than the sin itself, as it suggests that G’d is unable to see it, and therefore represents a gross insult directed at G’d.
Concerning arrogant, haughty behaviour. We read in Psalms 101,5 “He who slanders his friend in secret I will destroy; I cannot endure the haughty and proud man.” G’d is portrayed as if the sinner is “trying to steal part of G’d’s “clothing.” G’d declares that such people cannot co-exist with Him in the same universe. (Sotah 5).
We have evidence in our scriptures (Chronicles II 26, 16-19) that King Uzziah’s arrogance was punished with tzoraat for his haughtiness, as this sin was considered a trespass against G’d Himself.

Into the [outer] court. [Rashi knows this] because it is written in the next verse: “He shall slaughter the lamb,” which implies that it is still alive. Thus, how could [it mean] they bring it as an offering? Rather, [it must mean] they bring it into the outer court. Rashi gives the reason for this [in the next comment:] In order to wave it when it is alive because “it requires waving [while it is still] alive,” unlike the fats of the peace offering [that require waving after slaughtering], etc.

והניף אתם AND HE SHALL WAVE THEM — the guilt-offering and the log of oil.

The guilt-offering and the log. I.e., but [it does] not [refer to] the two lambs, the ewe, and the three tenths of the beginning of the section. Or, [perhaps] we should say that the lamb is not included in the waving, since the “bringing” refers especially to the lamb and the “waving” to the log. And why does it say “[he shall wave] them” which is the plural form? — To include the log and the tenths, but not the lamb. [Therefore, Rashi needs to say that even though “he shall bring it” refers specifically to the lamb,] nevertheless, since it is written afterwards, “and with the log of oil,” it is as if it says, “and he shall bring it and also the log of oil,” for both of them are included in this bringing. And when it repeats and says, “and he shall wave them,” it refers to the lamb and the log. Similarly, it is written explicitly regarding [the section] “If he is poor” [in v. 24]: “The kohein shall take the [guilt-offering] sheep [and the log of oil and the kohein shall wave them]” (Re’m).