Parshat Shemini Rabbi Chaim Brovender

Let us learn a posuk with Rashi

"Aharon raised his hands toward the people and blessed them…" (9: 22).

The verse does not explain the content of the blessing that Aharon gave the people. This is left to Rashi: "He blessed them with the priestly blessing." Rashi adds the three words that begin each of the verses found in Sefer Bamidbar for the blessing that kohanim recite even today.

We all know the words of the priestly blessing. Rashi points them out because the Torah narrative has not yet taught the words of the blessing. Still, according to Rashi, Aharon knew the text.

Ramban disagrees. The view that verses in Bamidbar, which clearly state the text of the blessing, were known already to Aharon is "easier" for Rashi. Rashi maintains that chronological order does not regularly determine the sequences of the Torah narrative. Ramban, by contrast, rarely chooses to compromise on what he considers the normal assumption: the sequence of the Torah narrative reflects the order of events.

Ramban concludes that the blessing offered in our pasuk was constructed by Aharon himself and that we simply do not have a record of the words of the blessing. A similar instance of an unspecified blessing occurs when the King Shlomo blessed the people at the inauguration of the Temple. Further, the Ramban observes that Moshe had not commanded Aharon to bless the people suggesting that the words of the blessing came of Aharon's own design.

If Aharon was not specifically commanded to say the text of the bracha as recorded in Bamidbar (against Rashi), we might also understand that the blessing of the people occurred somewhat intuitively; it was a natural extension of his personality. Aharon saw the people and understood the obligation of the moment. He did not need to be commanded to bless. The mishkan was being dedicated, surely this was a time to bless the people.

We also recognize moments appropriate for blessing. Shabbat evening, when we appreciate the end of a week of labor and accomplishment, is a time to bless our children. Klal Yisrael understood the time as a time of blessing (like Aharon according to the Ramban.). The custom took hold, and we bless our children with the verses from Bamidbar (like Aharon, according to Rashi).

Gut shabbos,
Chaim Brovender

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