ציטירנדיקער פּירוש אויף מלכים א 8:22

And the wise of the generation interpret: לראי יקפיל —that God will remove the heavens, which are compared to a cast mirror (ראי). And וחדשים יכפיל — these are the new heavens. But this is also incorrect, for there is only one possible meaning of it in that case: God will remove the mirror and double the new mirror. Maybe they're really thick — twice as thick — so it's hard to strike them!^note The Ra"ava is being sarcastic here. This is followed by several examples of reductio ad absurdium, with the same sarcastic tone. Should a person say "no animal is as wise as a wild ass," since a wild ass refers to a man, as is written and a wild-ass onager is born a man (Job 11:12)? Or should he say "happy is the people who worships fire and bows to the sun" since fire is the glorious and awesome Name as is written for the LORD your God is a consuming fire, a zealous God (Deuteronomy 4:24), as is the sun as is written for sun and shield is the LORD (Psalm 84:12)? Certainly, since those are written without a kaph, unlike strong like a mirror (Job 37:18). So the verse only compared the heavens to a mirror because mirrors are so strong! Should a person pray "Blessed are You, o Lion" since it is found regarding the Place "like a lion He will roar" (Hosea 11:10)? Will that seem good in the LORD's eyes? And why not learn from Solomon? For none was as wise as him after him; and behold, his prayer that he prayed (I Kings 8:22-53) is known, and all who know the holy tongue understand it, without riddles or allegories. And so too the prayer of Daniel (Daniel 9:4-19) who loosened knotty problems (Daniel 5:12). Behold, they only prayed with understandable matters, and they were wise. All the more so, one who prays for many people, many of whom are not wise! Thus all prayer for weekdays and holidays that the Early Sages ordained are without riddles and allegories. And what is the meaning of saying that God would double the new heavens? Will there be two heavens?

with the uplifting of their hands with the raising of their hands, meaning that they lifted their hands on high to thank the Holy One, blessed be He, as it is stated: (I Kings 8:22): “...and spread forth his hands towards heaven.”

וישא אהרן את ידיו אל העם ויברכם, “Aaron raised his hands toward the people and blessed them.” Rashi says that he blessed them with the standard blessing of the priests, the verses 24-26 in Numbers chapter 6. Nachmanides comments that if this were so then the paragraph in Numbers must have been inserted in the Torah out of turn. It is quite possible that this is indeed so, seeing that the paragraph following the blessing there dealt with events which occurred on the day the erecting of the Tabernacle was completed, i.e. the 1st day of Nissan of the second year, the day when the inaugural offerings were completed also. It is quite possible that Aaron raised his hands heavenwards, as did King Solomon when he blessed the people when the Temple was inaugurated (Kings I 8,22) If Aaron used the standard blessing used by the priests, this would account for the fact that we did not hear Moses instruct him to bless the people.