“When a person has on the skin of the body a swelling, a rash, or a discoloration, and it develops into a scaly affliction on the skin of the body, it shall be reported to Aharon the priest or to one of his sons, the priests. The priest shall examine the affliction on the skin of the body: if hair in the afflicted patch has turned white and the affliction appears to be deeper than the skin of the body, it is a leprous affliction; when the priest sees it, he shall pronounce the person impure.” (Leviticus 13:2-3)
The commentaries point out that the 2nd verse above could have just said, “The priest shall examine the skin of the body” without the words, “the affliction on (the skin)” as we already know that we are talking about the affliction from the description of the affliction in the 1st verse above. The Toras Kohanim explains that the words are repeated to emphasize the importance of accurately identifying the nature of the affliction (i.e. is it pure or impure). The Mincha Belula states that we learn from these extra words that the priest may not view more than one affliction per day. This was out of concern that the priest may experience a type of burnout. That is to say, that if the priest would view too many afflictions, it may overtax him and cause him to diagnose the affliction incorrectly.
A study led by researchers at the Stanford University School of Medicine surveyed 6,695 active physicians and 3,574 of them — about 55 percent — reported symptoms of burnout. The study found that those physicians suffering from burnout reported having caused, twice the level of medical errors than those who were not subject to burnout. The Torah was well aware of the potential for priestly burnout and the errors it can cause and that is why the priest was limited to diagnosing one skin affliction per day.
An error is usually unintentional, but when it happens, it is essentially a “non-truth” that can put into motion other non-truths as those that commit mistakes, often fail to admit them. Instead, they conceal them with further lies. In any event, to err is to be human. When mistakes are made, the correct approach after making an error is to immediately admit to it as the great Amoraim did in the Talmud (see Eiruvin 104a; Zvachim 94b; and Niddah 68a). Similarly, the Rambam writes several times in his responsa (e.g. responsa #49) to the Sages of Luniel, “I have erred, and correct it in your writings.”
