וטעם מלבד אשר תשיג ידו. חיוב שיתן כפי ממונו גם כפי ימי הנדר אם רבים אם מעטים ונסמכה פרשת ברכת כהנים לפרשת נזיר כאשר השלים תורת הנזיר שהוא קדוש הזכיר תורת כהנים שהם קדושים והמכחישים אמרו כי זאת הברכה היה הכהן מברך לכל מביא מנחה ונסמכה בעבור על פי אשר תשיג יד הנודר והאמת כמו שהעתיקו חז"ל והעד וישא אהרן את ידיו אל העם ויברכם ביום השמיני ונכתבה זאת הפרשה שהשם צוה בהקמת המשכן שיברך אהרן את העם ושם כתיב נשיאות כפים כי הכפים כידים רק ידים כללים: [BESIDE THAT FOR WHICH HIS MEANS SUFFICE.] It means that he is obligated to give in accordance with his wealth. He is also obligated to give in accordance with the days of his vow, whether they are few or whether they are many.51The additional offerings brought by the Nazirite are contingent upon the length of his vow; the longer the vow period, the more sacrifices to be brought. The chapter dealing with the blessings of the kohanim52Verses 22-26. follows the chapter dealing with the Nazirite because, after concluding the laws of the Nazirite who is holy, Scripture mentions the laws of the kohanim who are holy. Those who contradict Rabbinic tradition53The Karaites. say that the kohen used this blessing to bless all who brought a gift. They claim that the blessing of the kohanim follows the law of the Nazirite because the latter concludes with “beside that which the means of the celebrant suffice.”54I.E.’s paraphrase of beside that for which his means suffice. However, the truth is in keeping with the tradition of our sages of blessed memory.55The rabbis teach that this is a blessing to be given to all of Israel. This is so even though it is written in the singular. And Aaron lifted up his hands toward the people, and blessed them (Lev. 9:22)56We thus see that Aaron blessed all of Israel. I.E. assumes that the reference is to the blessing mentioned in verses 24-26. on the eighth day57Of consecration when the tabernacle was dedicated. is proof of this. This portion58Verses 24-26. was written because God commanded Aaron to bless the people when the tabernacle was erected. Scripture there59In Lev. 9:22. mentions, nesi’at kappayim (the lifting of the hands),60The Rabbinic term for the blessing given by the kohanim. for the word kappayim means the same as yadayim (hands).61Lev. 9:22 reads: Va-yissa et yadav (lifted up his hands). According to I.E. this means the same as va-yissa et kapav. Thus Lev. 9:22 refers to what the rabbis call nisi’at kappayim, that is, the blessing given by the kohanim. However, the term yadayim is a more general term.62It takes in the entire hand, while kappayim technically refers to the fingers and their sockets (Weiser).