Komentaryong Sumisipi para sa Levitico 4:3

And the ruler brings a he-goat. As it says (Leviticus 4:3) "for the sin that he transgressed," which teaches us that he brings a sin offering in accordance with his obligation at the time of his sin.

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”?

ואת פר החטאת ואת שני האילים, the bull as a sin offering is mentioned first, in accordance with the statement of our sages that whenever both a sin offering and a burnt offering have to be brought the sin offering is brought first. (Pessachim 59) The reason is simple; how could the person offering the burnt offering expect it to be welcome in the eyes of G’d if he still required atonement for a sin in order to be in G’d’s good graces? David paraphrases this in Psalms 40,7 עולה וחטאת לא שאלת, “You do not ask for burnt offerings and sin offerings.” This bull became a “sin offering” after having been anointed, a procedure similar to the anointing of the High Priest for his office. However, in this instance the blood of this sin offering was not brought into the sanctuary, seeing that the sin of Aaron and his sons had not been of such a severity as would require this additional procedure. Severe errors by the High Priest are the ones listed in Leviticus 4,3 or 4,13 by the Supreme Court. Such errors require that the blood of their sin offerings be brought into the sanctuary itself. We explained all this at the appropriate place in chapter 16. The reason why the Torah first deals with the burnt-offering before dealing with the consecration offerings, is that there was an element of sin, i.e. need for forgiveness in connection with the burnt offering, as is evident from the Torah’s concluding remark ונרצה לו לכפר עליו, “and it shall become acceptable for him to atone for him.” (1,4). The reason why the Torah first deals with the burnt-offering before dealing with the consecration offerings, is that there was an element of sin, i.e. need for forgiveness in connection with the burnt offering, as is evident from the Torah’s concluding remark ונרצה לו לכפר עליו, “and it shall become acceptable for him to atone for him.” (1,4) whereas in all other שלמים offerings the priest receives the right thigh, in the case of the mandatory שלמים offering of the Nazir at the end of his term, the priest received both the right thigh and the foreleg, זרוע. As to the ram of the consecration offering שלמים, even the thigh is offered on the altar. When a non priest offers a שלמים, generally speaking, he will donate the thigh together with the lower leg, to the priest who enters inside the holy domain out of bounds to the owner of the sacrifice. The Nazir donates also the יד, i.e. the foreleg, symbolically handing the priest the work of his hands, which until the termination of the period of his vow as Nazir had all been dedicated to G’d. On the other hand, the rites of the consecration offerings required that the offering itself was a preparatory offering enabling the priest henceforth to enter the holy domains of the Temple. To symbolise this the thigh was presented on the altar.