Комментарий к Вайикра 9:22

ויברכם AND HE BLESSED THEM with the priestly benediction (Numbers 6:24—26): “May the Lord bless thee … May the Lord cause his face to shine … May the Lord lift up …” (cf. Sifra, Shemini, Mechilta d'Miluim 2 17; Sotah 38a)

AND AARON LIFTED UP HIS HANDS TOWARD THE PEOPLE, AND BLESSED THEM — “with the priestly benediction: The Eternal bless thee …. The Eternal make His face shine upon thee … The Eternal lift up His countenance upon thee …”⁴⁶Numbers 6:24-26. Thus the language of Rashi. But if so, the section of Speak unto Aaron and unto his sons, saying: Thus ye shall bless the children of Israel, in the Book of Numbers,⁴⁷Ibid., Verse 23. takes chronological precedence over this section! Perhaps it is [indeed] so since it is placed near to that which it says there, And it came to pass on the day that Moses had made an end of setting up the Tabernacle⁴⁸Ibid., 7:1. [which was on the first of Nisan — “the eighth day” herein discussed].
It is possible to say that Aaron spread forth his hands towards heaven and blessed the people, just as Solomon did, as it is said, And Solomon stood before the altar of the Eternal in the presence of all the congregation of Israel, and spread forth his hands, toward heaven,⁴⁹I Kings 8:22. and there it is said, And he stood, and blessed all the congregation of Israel with a loud voice, saying, etc.⁵⁰Ibid., Verse 55. Therefore Scripture does not mention that Moses commanded him to do so [i.e., to say the priestly blessing, since it had in fact not yet been given].
In the Beraitha⁵¹See Seder Vayikra Note 65. of the section of consecration in the Torath Kohanim I have seen it said:⁵²Torath Kohanim, beginning of Shemini 30. “And he blessed them. This is an unspecified blessing [the nature of which] you do not know. Scripture [therefore] went back and explained it further on: The Eternal bless thee, and keep thee. The Eternal make His face to shine upon thee, and be gracious unto thee. The Eternal lift up His countenance upon thee, and give thee peace.”⁴⁶Numbers 6:24-26. Nonetheless, I could still say that the Rabbis of this Beraitha were saying as follows: “This blessing with which Aaron blessed the people of his own accord, is unspecified, and Scripture did not explain to us what it was. But the blessing that the priests have been commanded to say in all future generations, has been expressly set forth, it applying to all priests alike forever. Or it may be that [the Rabbis of this Beraitha] are of the opinion that here He commanded him [to say] the priestly blessing for that day, and later on [as stated in the Book of Numbers] this blessing was given to Aaron and his sons for the succeeding generations.

וישא אהרון אח ידיו, Aaron raised his hands, etc. Torat Kohanim claims that this verse is truncated and the words: "he descended from offering the sin-offering, etc." should have been written before the words "he raised his hands and blessed them." We therefore have to explore why the Torah chose this unusual sequence. Perhaps when Aaron realised that the Presence of G'd had not manifested itself (by consuming the fat and meat on the altar by means of heavenly fire) he may have felt that both he and the people had not yet been completely exonerated from their respective share in the sin of the golden calf. He therefore considered himself as having brought a curse on the people. By raising his hands already at this time and blessing the people, Aaron hoped to counteract that curse. Only after he had blessed the people did he feel that he had really completed the ritual of the sin-offering. He was then able to descend from the altar secure in the knowledge that he had done all he could. Perhaps the Torah wanted the blessing of the Israelites to be included in the procedure of offering the sin-offering because it also exonerated Aaron from his share in the guilt. The word וירד may also refer to a spiritual descent; when Aaron saw that the שכינה had not yet descended, he felt reduced in stature, i.e. וירד. Torat Kohanim on our verse reports Aaron as having cried out to Moses that the latter had commanded him to present these offerings on the altar only to now shame him when G'd had not indicated that He had accepted these offerings. Moses then entered the Tabernacle together with Aaron and after they asked G'd to show mercy the fire from heaven materialised.