XVIII.
THE PBIESTS’ DUE.
(1) The priests the Levites, (and) all the tribe of Levi. — The fact that there is no “and” here in the original, and the look of the sentence in English, might dispose a superficial reader to find some ground here for the theory that priest and Levite are not distinguished in Deuteronomy. No such idea occurred to Rashi. He says, “all the tribe of Levi, not only those that are perfect (who can serve), but those who have a blemish (and cannot).” The distinction between priest and Levite has already been sufficiently noted on Deuteronomy 11:6; Deuteronomy 17:9. The passage is evidently on the same lines with Numbers 18:18-21, which see.
(3) The shoulder, and the two cheeks, and the maw. — This would be from the peace offering. The shoulder is assigned to them in Leviticus 7:32-33 (comp. Numbers 18:18). The “two cheeks and the maw” are not mentioned elsewhere, and the latter word is found in this place only. They are not a valuable part of the sacrifice. An absurd reason for the gift is assigned by Rashi. We know that in the time of Eli, the priests varied their requirements at pleasure, and in the face of the law (see 1 Samuel 2:13). The “priests’ due “here, and “the priests’ custom” there, are the same word in Hebrew, which we have elsewhere translated “requirement.”
(4) The flrstfruit also of thy corn. — See Numbers 18:12. The first of the wool is mentioned here only. The quantity in all these cases has been defined by the Rabbis, on grounds somewhat arbitrary.
(5) To stand to minister in the name of the Lord. — This is the office of the priests. The Levites are said, “to stand before the congregation to minister unto them” (Numbers 16:9). If the writer of Deuteronomy knew no distinction between priest and Levite, it is difficult to see how the Jews could have derived the distinctive privileges of the priests from these enactments.