Temidin uMusafim - Chapter 7

For the offerings that are offered more frequently are given precedence over those offered only occasionally (Zevachim 89a).
Sefer HaMitzvot (positive commandment 42) and Sefer HaChinuch (mitzvah 403) include offering the additional offering of Rosh Chodesh as one of the 613 mitzvot of the Torah.

See Numbers 28:11-14.

See Hilchot Ma’aseh HaKorbanot, Chapter 6.

See ibid., Chapter 7.

Sefer HaMitzvot (positive commandment 43) and Sefer HaChinuch (mitzvah 299) include offering the additional offering of Pesach as one of the 613 mitzvot of the Torah.
The fact that the same offering is brought on each of the days of the holiday has several consequences in other areas of Jewish Law. Among them: Hallel is only recited on the first (and in the Diaspora, on the first two) days of the holiday. The blessing Shehechiyanu is not recited on the last day(s).

Numbers 28:19-24.

With regard to the date when this offering is brought, see Halachah 11.

As stated in the previous clause.

See Leviticus 23:11.

Hilchot Ma’aseh HaKorbanot 12:3.
Sefer HaMitzvot (positive commandment 44) and Sefer HaChinuch (mitzvah 302) include bringing the omer offering and the accompanying sacrifice as one of the 613 mitzvot of the Torah.

See Hilchot Bi’at HaMikdash 4:9-17.

In contrast to most of the other meal-offerings that may be brought from the Diaspora as well (Hilchot Issurei Mizbeiach 6:15).

The words “your harvest” can be interpreted as a reference to the harvest of your land, i.e., Eretz Yisrael. Alternatively, the Rambam is referring to the beginning of the verse “When you come to the land,” as some have inferred from the Rambam’s Commentary to the Mishnah (Menachot 8:1).

In his Commentary to the Mishnah (Loc. cit. 10:2), the Rambam explains that the rationale is that it is improper to pass over the opportunity to perform a mitzvah. Since there was barley fit for this offering in Jerusalem, it was not fitting to seek it elsewhere.

Because the grain close to Jerusalem had not ripened (Rashi, Menachot 83b).

In his Commentary to the Mishnah (Menachot 10:3), the Rambam explains that this preference stems from the fact that the Counting of the Omer must be “seven perfect weeks” (Leviticus 23:15), including both day and night. The counting and the reaping should begin at the same time, as implied by Deuteronomy 16:9 which describes this offering with the phrase: “When the sickle is first put to the standing grain, you shall begin counting.” Hence the reaping should also be done at night.

Since offering the omer supersedes the prohibition against forbidden labor on the Sabbath, this applies to all the aspects of its offering, including harvesting the barley.

Menachot 72a states that the Sages who maintain that it is acceptable to harvest the barley for the offering during the day do not accept the view that this barley may be harvested on the Sabbath. How then can the Rambam accept both rulings? Nevertheless, since the Jerusalem Talmud (Rosh HaShanah 1:8, Megilah 2:7) does not see the two as contradictory, it is possible for the Rambam to accept both rulings.

For this offering is referred to with the phrase: “When the sickle is first put to the standing grain.”

For Leviticus 23:14 uses the term karmel which has the connotation of fresh grain.

I.e., from the southern slopes of the mountains on the outskirts of Jerusalem which had greater exposure to the sun (Tosafot, Menachot 85a).

Plowing it, but not sowing it [see the Rambam’s Commentary to the Mishnah (Menachot 8:2)].

In this way, the field’s power of growth would always be restored and the barley would be of high quality. Compare to Hilchot lssurei Mizbeiach 7:4.

In contrast to all other meal offerings with the exception of the meal offering brought by a sotah (a woman suspected of infidelity), which were from wheat. See Hilchot Ma’aseh HaKorbanot 12:2, Hilchot Pesulei HaMukdashim 14:3.

I.e., a concept that, although not explicitly stated in the Torah, was given to Moses at Sinai and always practiced among the Jewish people.

Rashi (Menachot 65a) states that all the stalks of barley that could be gathered within the reach of one’s forearm would be tied together.

This was to refute the approach of the Sadducees, as the Rambam proceeds to explain. Perhaps the Rambam elaborates so extensively in the refutation of the Sadducees, because in his time there were Karaites who also rejected the authority of the Oral Law while claiming to follow the Written Law.

Thus emphasizing that reaping the omer supersedes the prohibition against forbidden labor on the Sabbath, as stated in Halachah 6.

The Sadducees who maintained that only the Written Law was of Godly origin and that the Oral Law should not be followed.

I.e., Pesach. This is an accepted interpretation, because the festivals are referred to as “Sabbaths” several times in the Torah [the Rambam’s Commentary to the Mishnah (Chagigah 2:4)[.

The Supreme Jewish court.

The proof proposed by the Rambarn does not appear to be based on any prior Rabbinic source. Although Menachot 65b brings several proofs of this concept from the exegesis of different verses, the Rambam does not refer to them because he is seeking an explicit proof from Scripture which the Saduccees accept, rather than a concept derived from exegesis which they do not accept. The Sages did not refer to the proof used by the Rambam, because they would rather employ a proof that has its source in the Torah itself rather than in the works of the prophets (Radbaz).

Thus we can assume the day when the omer was brought and new produce was permitted to be eaten was the day following Pesach.

And thus there would be no proof of what to do in a year when Pesach does not fall on the Sabbath.

Tosafot, Menachot 30a, mentions two opinions with regard to the day of the week on which Moses died: Friday or the Sabbath. Moses died on the seventh of Adar. Accordingly, Pesach, the fifteenth of Nisan, was either a Sunday or a Monday.

For, according to the Saduccees’ misguided conception, the fundamental point is that they ate the grain on the day after the Sabbath. If their approach was right, Scripture should have emphasized that the event took place then and not “on the day after Pesach.”

See Sifra to the verse; Menachot 66b.

A se’ah is approximately 8.3 liter in contemporary measure according to Shiurei Torah. There are also more stringent views.

An isaron is one tenth of an ephah and an ephah is three se’ah [the Rambam’s Commentary to the Mishnah (Menachot 6:6)]. Thus an isaron is approximately 2.4 liter in contemporary measure according to Shiurei Torah.
The priests would be endeavoring to get one tenth of the original amount of grain. There the Rambam explains that since the kernels of grain are still somewhat underdeveloped—for this offering is being made right at the beginning of the harvest—there will not be as much fine flour and much sifting will be required to produce the desired quantity.

Hilchot Ma’aser 3:25; Hilchot Bikkurim 6:3. The rationale is that once the flour has been redeemed, the holiness associated with it has departed. Hence, dough produced from it must be treated like ordinary dough. The obligation to separate terumah and tithes takes effect at the conclusion of the harvest. At that time, the produce is consecrated and therefore exempt. The obligation to separate challah, by contrast, takes effect when the dough is kneaded and, at that time, the flour has already been redeemed and is no longer consecrated.

As all the other meal-offerings. See Hilchot Ma’aseh HaKorbanot 12:7.

See Hilchot Ma’aseh HaK. orbanot, loc. cit.

See the description of the waving of the offerings in ibid. 9:6-7.

See ibid. 12:6.

See ibid. 12:9.

For the offering brought more frequently receives priority (Kessef Mishneh).

Which accompanies the omer, as stated in Halachah 3.

Wheat, barley, oats, rye, and spelt.

In the Diaspora, this is permitted, however, because the omer may not be brought from there.

The Kessef Mishneh questions why the Rambarn puts the limit on the reaping of the omer and not on its offering. Some have suggested that since the verse mentions “your harvest,” the prohibition applies only until then.

As mentioned in Hilchot Ma’achalot Assurot 10:2-3, it is forbidden to partake of any grain before the offering of the omer. That prohibition is referred to as chadash (“new [grain]”). Here the Rambam is emphasizing that even harvesting such grain is forbidden. The prohibition is, however, an outgrowth of a positive commandment and is not considered as a negative commandment. See Halachah 21.

See Hilchot lssurei Mizbeiach 6:12. Since this grain is not of high quality, the offerings should not be brought from it. It must be emphasized that this is only an a priori consideration. After the fact, such a meal-offering is acceptable.
In his Commentary to the Mishnah (Menachot 10:2), the Rambam explains why this leniency is granted. The prooftext cited above states: “You shall reap your harvest and you shall bring the omer, the first of your harvest.” From the first portion of the verse, it appears that the harvest should precede the omer, but the second portion states that the omer is “the first of the harvest.” The Oral Tradition resolves the difficulty by teaching: “From the place where you may bring the omer, you may not harvest, but from a place where that offering may not be brought, you may harvest.”

The Rabbis explain that it takes fourteen days between the time when seedling trees are planted and when they take root. One may assume that it takes less time for grain to ‘take root.

At this stage, it has not reached a state fit to serve as food for humans. Hence the prohibition mentioned above does not apply. Our translation is dependent on the Rambam’s Commentary to the Mishnah (Menachot 10:8).

Larger bindings collected from several smaller bundles (ibid.).

The Rambam does allow the stalks to be tied, in contrast to Rashi’s view (Menachot 71a).

Hilchot Issurei Mizbeiach 5:9.

This also includes the wine for the libations (ibid.).

The first-fruits are not mentioned in Hilchot Issurei Mizbeiach, loc. cit.

Because the omer must be “the first of your harvest” as mentioned above.

As explained in Hilchot Issurei Mizbeiach 5:10, the two loaves are described by Leviticus 23:17 as “the first fruits unto God.” Hence, no other grain offerings should be offered before them. Nevertheless, since this grain is acceptable for a private individual, after the fact, the offering is still acceptable.

Since it is the first meal-offering to be brought from new grain, it warrants a blessing. The Rambam is interpreting Menachot 75b differently than Rashi.

Our Sages discussed the issue in Menachot 68b and did not arrive at a resolution.

I.e., the two loaves of the previous year and the omer of the present year.

Rav Yosef Corcus states that if one does bring a meal-offering from such grain, after the fact, he is not required to bring a second one. See also the conclusion of the following halachah.

I.e., without the grain having become rooted in the ground.
The Kessef Mishneh questions: How is it possible for the leaves of a plant to grow without it taking root? He explains that this refers to a situation where the seeds were sprouted in water which could produce leaves before roots.

For the violation of a negative Scriptural commandment is not involved. The Radbaz maintains that one is, however, liable for stripes for rebellious conduct.

Both as food and for a meal-offering (Rav Yosef Corcus). Needless to say, one must wait until the omer or the two loaves are offered.

Verbalizing the reckoning of each day (see Radbaz).

Sefer HaMitzvot (positive commandment 161) and Sefer HaChinuch (mitzvah 306) include this as one of the 613 mitzvot of the Torah.

In Sefer HaMiizvot, loc. cit., the Rambam emphasizes that these are not two separate commandments. In some Ashkenazic communities, the custom is to count each night and, at the end of a week, to count the passage of the week. The Sephardic custom is to mention the days and the weeks each night when counting.

For, by including the night, the weeks will be “complete,” without any lack (Menachot 66a).

It appears that according to the Rambam, after the fact, by counting during the day, one fulfills the mitzvah just as one does by counting at night. Rabbenu Asher does not accept this view. The Shulchan Aruch (Orach Chayim 489:7) states that if one did not count during the night, he should not recite a blessing while counting during the day.

For in its reference to this mitzvah, Deuteronomy 16:9 mentions “standing grain,” which our Rabbis interpret as an allusion to fulfill the mitzvah while standing (Kessef Mishneh).

I.e., the mitzvah of counting is not entrusted to the court as is the mitzvah of counting the Jubilee, but rather is a personal responsibility for every individual (Radbaz).

I.e., in both Eretz Yisrael and the Diaspora.

I.e., even after the destruction of the Temple. There are Ashkenazic authorities who differ and maintain that according to Scriptural Law, the mitzvah is dependent on the harvest of the omer. Hence in the present era, our observance only possesses the status of a ‘Rabbinic commandment. Shulchan Aruch HaRav 489:2 writes that although primacy should be given to this view, there is no difference in practice between the two approaches.

As is true with regard to all other mitzvot associated with a specific time.

As one does before fulfilling any other positive commandment (Radbaz, Kessef Mishneh).

For the failure to recite a blessing does not nullify the mitzvah (Kessef Mishneh).

Even if one counted accidentally, one should not count afterwards with a blessing. Therefore if one’s friend asks what day of the omer it is, one should answer “Yesterday was such and such” [Shulchan Aruch (Orach Chayim 489:4)].