תלמוד על תרומות 1:2

²³Here starts the discussion of the second part of Mishnah 1.: Rebbi Joḥanan in the name of Rebbi Yannai: This is one of three derivations²⁴Cf. Chapter 1, Note 159. The parallel in the Babli to the derivations here is Qiddušin 66b. The argument of Rav, Rav Abba, somewhat changed, is there given in the name of Samuel’s father, Abba ben Abba. Elsewhere (Sifry Deut. 298. Babli Sanhedrin 28b) the argument of R. Yannai is given in the name of R. Yose the Galilean (the Tanna); the argument of Rav is not found in tannaїtic sources. which are clear from the Torah (Deut. 26:3): “You shall come to the Cohen who will be in those days.” Is there a Cohen now who is not a Cohen after some time? Who is that? That is one who was standing sacrificing on the altar when it became known that he is the son of a divorcee or of one who had performed ḥaliẓah, that his work is valid²⁵In Tosephta Roš Haššanah 2:18, the similar verse Deut. 17:9 is explained that Cohen and judge in one’s own time have the same authority as Aaron and Moses in their time.. Rav said, (Deut. 33:11) “You will want the work of his hands,” that the work of everybody who is of the descendants of Levi is valid²⁶Since the verse is addressed to the entire tribe of Levi and not only to the recognized Cohanim. Since the sons of divorcees are also descendants of Levi, they are included (if they happened to be admitted to the service.).

¹²¹Terumot 1, Note 159. Rebbi Joḥanan in the name of Rebbi Yannai: This is one of three well-explained verses in the Torah (Deut. 14:27): “The Levite shall come, for he has neither part nor inheritance with you.” You must give him from what you have but he has not. This excludes ownerless property where your and his hands are equal. There is no difference between gleanings, forgotten sheaves, peah¹²²All poor are entitled to these, irrespective of their tribal affiliation., and abandoned property.