Deuteronómio 17:9 Referencias del Talmud: Jerusalem Talmud Terumot & Jerusalem Talmud Sanhedrin

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.).

Another explanation: You shall get up, from here that the Temple should be built only on the height of the world³⁷When in fact the Temple Mount is conspicuously lower than the surrounding hills, to indicate that it is not a Canaanite High Place.. What is the reason? For on My Holy Mountain, on the mountain of the height of Israel shall I plant it, that it may sprout branch and carry fruit³⁸Ez. 17:23. For different approaches to the same statement, cf. Note 27, Babli Qiddušin 69a, Zevahim 54b, Sifry Deut. 37, end.. And you shall come³⁹Deut. 17:9., to include the court at Jabneh. Rebbi Zeˋira says, to ask⁴⁰As Mishnah 6 shows, disobedience to a court not sitting in the ashlar hall is not a crime punishable by a human court; but nevertheless the obligation to ask the opinion of the Supreme Court in cases of doubt remains as long as such a court exists.
Since Rabban Johanan ben Zakkai asked for “Jabneh and its Sages” from Vespasian, it follows that even during the times of the Temple an important academy existed at Jabneh (and since Miriam the Hasmonean in her will had given Jabneh to Empress Livia, this was the only place in all of Judea which Vespasian could not give away without declaring himself as emperor.).