Midrasz do Powtórzonego Prawa 26:3

Whence do we know that the service on the altar, of a priestly son born of a divorced woman or a Chalutza is lawful? Said R. Juda in the name of Samuel: "The passage says (Num. 25, 13) And it shall be unto him and unto his seed after him; i.e., whether it be legal or illegal seeds." The father of Samuel said: "From the following (Deut. 33, 11) Bless, O Lord, his substance, and receive favorably the work of his hands; i.e., even the work of the Chulin should be received favorably." R. Jannai said: "We may infer from the following (Ib. 26, 3) And thou shalt come unto the priest that may be in those days. Is it possible to think that a man will go to a priest who does not live in his days? We must therefore say that the passage refers to a priest who was fit, but afterwards became ineligible [through an unlawful marriage]." Whence do we know that the service of a priest with a blemish is considered defective? Said R. Juda in the name of Samuel: "The passage reads (Num. 25, 12) Wherefore say: Behold, I give unto him My covenant of peace; i.e., the word Shalom means when he is perfect without a blemish, but not when something is missing in his body. How can you take it to mean perfect, since it is written Shalom, which means peace? Said R. Nachman: "The letter Vav of Shalom is shortened and looks like Yud, [hence it may read Shalem, perfect]."

(Exodus 23:19) "The first of the first-fruits of your land": What is the intent of this section? (Devarim 26:2) "Then you shall take of the first of all the fruits of the earth" tells me only of fruits per se. Whence do I derive (the same for) first-fruits which he trod into liquids? From (Ibid.) "shall you bring to the house of the L rd your G d" — in any event. And what is the difference between the former (i.e., fruits) and the latter (i.e., liquids)? The first — he brings and recites (the bikkurim declaration); the second — he brings and does not recite. "the first-fruits of your land": to exclude (from the mitzvah of bikkurim) tenant-farmers, renters, thieves and extortionists. (Devarim 26:3) "which the L rd swore to our fathers": to exclude proselytes and servants. (Ibid.) "which the L rd your G d gives to you (singular)": to exclude women, tumtum (indeterminate gender), and hermaphrodite. Does this imply that they are excluded from reading (the bikkurim declaration) or from bringing (the fruit)? It is, therefore, written (Exodus 23:19) "shall you bring" — in any event. And what is the difference between the former and the latter? The former bring and read; the latter bring and do not read.