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Beit Midrash
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The answer seems to be that it was specifically the assumption that the calculations were based on that was the problem. Aharon should have realized that as bad as things could get, Bnei Yisrael could not have reached such a low level that they were hopeless, as the nation has an inner sanctity that does not allow a total moral collapse. In fact, had Aharon opposed their desire to sin from that positive perspective, they could not have stood up to his persuasion.
Chazal learn from a "play on words" on the pasuk "I will place them as heads" (Devarim 1:13) that the fault of the people lies at the hands of its leaders (Sifrei, Devarim 13). This is surprising, as it is not always clear that there is anything that leaders can do to rectify matters. It is understood according to our thesis, for the leaders should believe that the people’s shortcomings are external, not internal. This lack of belief allows the nation to deteriorate further. However, this responsibility of the leaders does not prevent someone like Aharon from bringing his own sacrifice and receiving atonement. The Rabbis learn from "asher nasi yechetah" (Vayikra 4:22) that the generation whose leaders admit mistakes are fortunate (ashrei). One should not concede to spiritual deterioration of any type but should act to reverse it.
From this perspective we can say that, to a certain extent, the stumbling of a tzaddik is a facilitated fall to sin so that he can instruct the people by example how to repent. When people see that he is able to admit sin and return to the correct path, others will learn from him. This is why Moshe told Aharon that he should not be embarrassed. He should admit his mistake and in this way restore the nation’s moral self-confidence and give them the strength to repent.
This is the idea of "Do your sin offering and your olah offering and bring atonement on your behalf and the behalf of the people, and do the offering of the nation and bring atonement for them" (Vayikra 9:7).
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
