Menachot — Daf 71a

לרבי יאשיה דדריה לא תיתב אכרעיך עד דמפרשת ליה להא מתניתין מנין לעומר שמתיר בהשרשה

מנלן דכתיב (ויקרא ב, יד) אביב לאו מכלל דאיכא דלאו אביב

דלאו אביב ולעולם דעייל שליש

אלא אמר שמואל (דברים טז, ט) מהחל חרמש לאו מכלל דאיכא דלאו בר חרמש דלאו בר חרמש ולעולם שחת

אמר רבי יצחק קמה לאו מכלל דלאו בר קמה דלאו בר קמה ולעולם אגם

אלא אמר רבא (שמות כג, טז) אשר תזרע משעת זריעה אמר ליה רב פפא לרבא אי הכי אע"ג דלא השריש נמי אמר ליה סודני (שמות כג, טז) בשדה כתיב:

מתני׳ קוצרין בית השלחין שבעמקים אבל לא גודשין אנשי יריחו קוצרין ברצון חכמים וגודשין שלא ברצון חכמים ולא מיחו בידם קוצר לשחת מאכיל לבהמה א"ר יהודה אימתי בזמן שמתחיל עד שלא הביא שליש רבי שמעון אומר יקצור ויאכיל אף משהביא שליש

וקוצרין מפני נטיעות מפני בית האבל מפני ביטול בית המדרש לא יעשה אותן כריכות אבל מניחין צבתים

מצות העומר לבא מן הקמה לא מצא יביא מן העמרים מצותו לבא מן הלח לא מצא יביא יבש מצותו לקצור בלילה נקצר ביום כשר ודוחה את השבת:

גמ׳ תניא ר' בנימין אומר כתוב אחד אומר (ויקרא כג, י) וקצרתם את קצירה והבאתם את עומר וכתיב (ויקרא כג, י) ראשית קצירכם אל הכהן

הא כיצד ממקום שאתה מביא אי אתה קוצר ממקום שאי אתה מביא אתה קוצר

אימא ממין שאתה מביא אי אתה קוצר ממין שאי אתה מביא אתה קוצר ההוא לא מצית אמרת מדרבי יוחנן:

אנשי יריחו קוצרין ברצון חכמים וגודשין שלא ברצון חכמים [וכו']: מאן שמעת ליה דאמר מיחו ולא מיחו רבי יהודה

וסבר ר' יהודה קצירה דאנשי יריחו ברצון חכמים הואי והא תניא ששה דברים עשו אנשי יריחו שלשה ברצון חכמים ושלשה שלא ברצון חכמים

ואלו שברצון חכמים מרכיבין דקלים כל היום וכורכין את שמע וקוצרין לפני העומר ברצון חכמים ואלו שלא ברצון חכמים גודשין לפני העומר ומתירין גמזיות של הקדש של חרוב ושל שקמה ופורצין פרצות בגנותיהן ובפרדסותיהן להאכיל נשר לעניים בשני בצורת בשבתות ובימים טובים דברי ר' מאיר

אמר לו רבי יהודה אם ברצון חכמים הן עושין יהו כל אדם עושין כן אלא אלו ואלו שלא ברצון חכמים ועל שלשה מיחו בידם ועל שלשה לא מיחו בידם

ואלו שלא מיחו בידם מרכיבין דקלים כל היום וכורכין את שמע וקוצרין וגודשין לפני העומר ואלו שמיחו בידם

to R. Josiah his contemporary,1 You are not to sit down2 Until you have explained to me the following: Whence is it derived that the ‘Omer renders permitted that which has only taken root?3 [You ask whence? Surely it is derived from the expression ‘corn in the ear’,4 from which it follows that there is that which is not yet in the ear5 [which is permitted by the ‘Omer]. Perhaps [the inference is that there is] that which is not yet in the ear but which has reached a third of its growth [which is permitted by the ‘Omer!6 -Rather, said Samuel. [It is derived from the expression] ‘from the time you begin to put the sickle’,7 from which it follows that there is that which is not yet fit for the sickle5 [which is permitted by the ‘Omer]. But perhaps the inference is that there is that which is not yet fit for the sickle but which is at least fit for fodder [that is permitted by the ‘Omer]!6 -Rather, said R. Isaac, [It is derived from the expression] ‘to the standing corn.7 from which it follows that there is that which is not yet standing corn5 [which is permitted by the ‘Omer] — But perhaps the inference is that there is that which is not yet standing corn but which is at least in the grass stage [which is permitted by the ‘Omer]!6 -Rather. said Raba, [It is derived from the expression] ‘which thou sowest’,8 that is from the time of sowing [it is permitted by the ‘Omer]. Said R. Papa to Raba, In that case, even though it had not taken-root [it should be permitted by the ‘Omer, should it not]?-He replied. You wise man,9 it is written, In the field.10 MISHNAH. ONE MAY REAP [BEFORE THE ‘OMER THE CORN] IN IRRIGATED FIELDS11 IN12 THE PLAIN,11 BUT ONE MAY NOT STACK IT. THE MEN OF JERICHO USED TO REAP [BEFORE THE ‘OMER] WITH THE APPROVAL OF THE SAGES,13 AND USED TO STACK IT WITHOUT THE APPROVAL OF THE SAGES, BUT THEY DID NOT FORBID THEM.14 ONE MAY REAP THE UNRIPE CORN15 AND FEED CATTLE THEREWITH. SAID R. JUDAH, WHEN IS THIS SO? ONLY IF ONE HAD BEGUN TO REAP IT BEFORE IT HAD REACHED A THIRD OF ITS GROWTH. R. SIMEON SAID, ONE MAY REAP IT AND FEED [CATTLE THEREWITH] EVEN AFTER IT HAS REACHED A THIRD OF ITS GROWTH. ONE MAY REAP ON ACCOUNT OF THE SAPLINGS16 OR [IN ORDER TO MAKE AN OPEN SPACE] FOR THE MOURNERS17 OR THAT THE BETH HAMIDRASH BE NOT HINDERED.18 ONE MAY NOT BIND THEM19 IN BUNDLES BUT THEY MUST BE LEFT IN SMALL HEAPS. THE PRECEPT20 OF THE ‘OMER IS THAT IT SHALL BE BROUGHT FROM THE STANDING CORN;21 IF THIS CANNOT BE FOUND IT MAY BE BROUGHT FROM THE SHEAVES. THE PRECEPT IS THAT IT SHALL BE BROUGHT FROM THE FRESH CORN;22 IF THIS CANNOT BE FOUND IT MAY BE BROUGHT FROM THE DRY CORN. THE PRECEPT IS THAT IT SHALL BE REAPED BY NIGHT; IF IT WAS REAPED BY DAY IT IS VALID. MOREOVER IT23 OVERRIDES THE SABBATH. GEMARA. It was taught: R. Benjamin says, The verse says, When ye shall reap the harvest thereof, then shall ye bring the sheaf.24 and following that it says, The first of your reaping unto the priest.25 How is it to be explained? Thus, the field from which you may bring [the ‘Omer] you may not reap [before the ‘Omer]. but that field from which you may not bring26 [the ‘Omer] you may reap [before the ‘Omer]. Perhaps I ought to say this: that kind of grain from which you may bring27 [the ‘Omer] you may not reap [before the ‘Omer], but that kind from which you may not bring [the ‘Omer] you may reap [before the ‘Omer]! — You cannot say so on account of R. Johanan's teaching.28 THE MEN OF JERICHO USED TO REAP [BEFORE THE ‘OMER] WITH THE APPROVAL OF THE SAGES, AND USED TO STACK IT WITHOUT THE APPROVAL OF THE SAGES etc. Whom have you heard say that [in certain cases] they [the Sages] forbade them29 and [in others] they did not forbid them? [Clearly it is R. Judah.30 Is then R. Judah of the opinion that with regard to reaping [before the ‘Omer] the men of Jericho acted with the approval of the Sages? But it has been taught:31 The men of Jericho did six things: three with the approval of the Sages and three without their approval. These they did with the approval of the Sages: they grafted palms the whole day.32 they ‘rolled up’ the Shema’,33 and they reaped before the ‘Omer. And these they did without the approval of the Sages: they stacked the corn before the ‘Omer, they permitted for use the branches of carob and sycamore trees which had been dedicated to the Temple,34 and they made breaches in their gardens and orchards so as to allow the poor to [come in and] eat the fallen fruit on Sabbaths and Festivals in years of drought.35 So R. Meir. Then said R. Judah to him, If they did them with the approval of the Sages then all people could do so! But they did both without the approval of the Sages, save that three they forbade them and three they did not forbid them to do. These they did not forbid them: they grafted palms the whole day. they ‘rolled up’ the Shema’, and they reaped and stacked before the ‘Omer. And these they forbade them: century. ‘Omer. permitted by the ‘Omer. sown before the ‘Omer, for only such would be permitted for use in the offering of the Two Loaves. V. Rashi. Aliter: ‘a brewer’, which was R. Papa's occupation. cf. Pes. 113a. established (Gemara infra) that what is not fit for the ‘Omer may he reaped before the ‘Omer. Moreover it is essential to reap the corn of these fields at the earliest opportunity for the standing corn cannot remain long in the field. moreover this corn is not fit to be used for the ‘Omer. Another interpretation given by Rashi is that saplings are found to be growing in a corn field and it is necessary to reap the corn immediately before the prohibition of kil'ayim (diverse kinds) sets in. ed., p. 41, n. 5. the field for them. In this case the reaping is for a religious purpose, and therefore permitted. performed on the Friday night which is the Sabbath. grain enumerated in the previous Mishnah, supra 70a. THEM’. the men of Jericho did not regard grafting as work to come within this prohibition. Pes., Sonc. ed., p. 278-280. permitted for use. They also held that no trespass-offering is due when one benefits from what grows upon that which was dedicated to the Temple. V. Pes. 56b. lest he climb up the tree and pluck it.