Menachot

is gulba;1 shipon is dishra;1 shibboleth shu'al is foxtail.2 Only these3 [are liable to the dough-offering]. but not rice or millet. Whence do we know it? — Said R. Simeon b. Lakish. It is deduced from the occurrence of the word ‘bread’ both here and in the law concerning unleavened bread; for it is written here, It shall be when ye eat of the bread of the land,4 and it is written there,5 The bread of affliction.6 And whence do we know it there?5 — Said Rash Lakish, and so it was taught in the School of R. Ishmael and also in the School of R. Eliezer b. Jacob: Scripture says, Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction;6 with such grain as can come to the state of leaven a man fulfils his obligation7 on the Passover; thus these are excluded, since they cannot come to the state of leaven but only to the state of decay. AND THEY CAN BE RECKONED TOGETHER. A Tanna taught: Grain, flour and dough can be reckoned together. In what connection was this taught?R. Kahana said, In connection with the new produce.8 R. Joseph said, In connection with leaven on the Passover.9 R. Papa said, In connection with the Second Tithe, thus if one were to eat it9 outside the wall [of Jerusalem] one would incur stripes. Raba said, In connection with food uncleanness, and it teaches us that grain and flour [in order to contract uncleanness] must be like dough: as the latter is every bit10 a foodstuff so the former must be every bit a foodstuff.11 And indeed it has been so taught: The grain of wheat, whether it is peeled or not, is reckoned together with other foodstuffs,12 but the grain of barley is reckoned together with other foodstuffs12 only when peeled but not when not peeled. But surely this is not so. For a Tanna of the School of R. Ishmael taught: It is written, Upon any sowing seed which is to be sown;13 that is, seed such as men take out for sowing, namely wheat in its husk, barley in its husk, and lentils in their husks!14 — This is no difficulty; for the one speaks of fresh [seeds] whilst the other of dry [seeds].15 THEY ARE FORBIDDEN [TO BE EATEN] AS NEW PRODUCE BEFORE THE OMER.16 Whence do we know it17 -Said Resh Lakish, It is deduced from the occurrence of the word ‘bread’ both here and in the law concerning unleavened bread. 18 AND THEY MAY NOT BE REAPED BEFORE THE PASSOVER.16 Whence do we know it?19 -Said R. Johanan. It is deduced from the occurrence of the word ‘first’ both here and in the law concerning the dough-offering.20 What is meant by ‘[THEY ARE FORBIDDEN TO BE EATEN AS NEW PRODUCE] BEFORE THE ‘OMER’?-R. Jonah said, Before the reaping of the ‘Omer.21 R. Jose b. Zabda said, Before the offering of the Omer. We have learnt: THEY ARE FORBIDDEN [TO BE EATEN] AS NEW PRODUCE BEFORE THE OMER, AND THEY MAY NOT BE REAPED BEFORE THE PASSOVER. Now according to him who says ‘Before the offering of the ‘Omer’ it is evident why the two prohibitions are not stated together and taught as one;22 but according to him who says ‘Before the reaping of the ‘Omer’, surely the two prohibitions should have been stated together and taught as one thus: They are forbidden [to be eaten] as new produce and they may not be reaped before the ‘Omer!23 — The fact is that if this dispute was reported it must have been reported in connection with the final clause [of Our Mishnah] which states, IF THEY HAD TAKEN ROOT BEFORE THE OMER, THE ‘OMER RENDERS THEM PERMITTED. What is meant by ‘BEFORE THE OMER’? R. Jonah said, Before the reaping24 of the ‘Omer. R. Jose b. Zabda said, Before the offering24 of the ‘Omer. R. Eleazar said on the Passover, similarly only these kinds are liable to the dough-offering. edible, is counted with the grain, but that of barley is not. Indeed the husk of barley would even prevent the grain within from becoming unclean. parched corn) and also with regard to unleavened bread (Deut. XVI, 3: The bread of affliction). As the latter was to be made of these five kinds of grain only, so the prohibition of the new produce applies only to these five kinds. Mishnah. It must be observed that this prohibition of reaping before the Passover is synonymous with the prohibition of reaping before the reaping of the ‘Omer, since reaping is a prohibited act on the Festival and immediately on the night after the first day of the Festival the reaping of the ‘Omer commenced. also with regard to the dough-offering (Num. XV, 20: The first of your dough). As the dough-offering applied only to these five kinds of grain so the prohibition of reaping before the ‘Omer applies only to these five kinds. ‘Omer was reaped at night at the termination of the Festival day v. supra p. 416, n. 7) it was permitted to eat the new produce, even before the offering of the Omer. i.e., on the morning after the first day of the Festival, and that of eating the new produce only after the offering of the ‘Omer. the same time viz., immediately after the reaping of the ‘Omer. ‘reaping’ and ‘offering’ in the respective views.