13 If it is the whole community of Yisrael that has erred and the matter escapes the notice of the congregation, so that they do any of the things which by Hashem‘s commandments ought not to be done, and they realize their guilt
v’-IM kol a-DAT yis-ra-AYL yish-GU v’-ne-e-LAM da-VAR may-ay-NAY ha-ka-HAL v’-a-SU a-KHAT mi-kol mitz-VOT a-do-NAI a-SHER lo tay-a-SE-na v’-a-SHAY-mu
יג וְאִם כָּל־עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְנֶעְלַם דָּבָר מֵעֵינֵי הַקָּהָל וְעָשׂוּ אַחַת מִכָּל־מִצְוׂת יְהֹוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵׁמוּ׃
4:13 If it is the whole community of Yisrael that has erred
As opposed to the previous three chapters which discuss the voluntary offerings meant for spiritual elevation, chapter four discusses sin-offerings, required to atone for unintentional transgressions, and lists different scenarios in which a person might need to bring such an offering. The Kli Yakar points out that when introducing the offering brought to atone for a sin committed by the entire congregation, meaning the nation as a whole, the verse uses the Hebrew word im (אם), ‘if,’ implying that such a situation is somewhat unlikely to occur. However, when referring to the offering brought by an individual, the Bibe (verse 1) uses the word kee (כי), which can be translated as ‘when,’ suggesting that an individual person is much more likely to make a mistake. This underscores the fact that the Children of Israel are significantly strengthened when they join together as a people.