Leviticus 14:12

And the priest shall take one lamb, and offer him as an oblation for trespass, with the log of oil, and uplift them all elevation before the Lord.

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.