Menachot

He [R. Meir] agrees with him1 in the one case2 but disagrees with him1 in the other.3 ONE MAY REAP ON ACCOUNT OF THE SAPLINGS OR [IN ORDER TO MAKE AN OPEN SPACE] FOR THE MOURNERS OR THAT THE BETH HAMIDRASH [BE NOT HINDERED]. What is the reason?-The Divine Law says. [The first of] your reaping,4 but not the [first of the] reaping for a religious purpose.5 ONE MAY NOT BIND THEM IN BUNDLES BUT THEY MUST BE LEFT IN SMALL HEAPS. What is the reason?-Because so far as is possible we must not work [before the ‘Omer].6 THE PRECEPT OF THE ‘OMER IS THAT IT SHALL BE BROUGHT FROM THE STANDING CORN. Our Rabbis taught: It is written, And when thou bringest a meal-offering of first-fruits:7 what does this teach us?8 Since the precept of the ‘Omer is that it shall be brought from the standing corn, whence should I know that if standing corn cannot be found it may be brought from the sheaves? The text therefore states ‘thou bringest’. Another explanation is: ‘Thou bringest’: since the precept is that it shall be brought from the fresh corn, whence should I know that if fresh corn cannot be found it may be brought from the dry corn? The text therefore states ‘thou bringest’. Another explanation is: ‘Thou bringest’: since the precept is that it shall be reaped by night, whence should I know that if it was reaped by day it is valid, and also that it overrides the Sabbath? The text therefore states ‘thou bringest’. ‘Thou bringest’, whatever it is;9 ‘thou bringest’. from any place;10 ‘thou bringest’, even on the Sabbath;11 ‘thou bringest’, even in a state of uncleanness.12 IF IT WAS REAPED BY DAY IT IS VALID. But we have learnt: The whole night is valid for reaping the ‘Omer and for burning the fat and the limbs [of sacrifices on the altar]. This is the general rule: any commandment which is to be performed by day is valid during the whole of the day, and any commandment which is to be performed by night is valid during the whole of the night.13 Now night and day are on a par, and just as that which is to be performed by day is not [valid] by night14 so that which is to be performed by night is not [valid] by day!15 — Rabbah said, This is no difficulty, for one16 represents Rabbi's view, the other17 the view of R. Eleazar son of R. Simeon. For it was taught:18 If [the priest] was standing and offering up the ‘Omer meal-offering and it became unclean, if there is another [available] he should be told, ‘Bring the other in its place’.19 But if not, he should be told, ‘Be wise and keep silent’.20 So Rabbi. But R. Eleazar son of R. Simeon says. In either case he is told, ‘Be wise and keep silent’, for the ‘Omer that was reaped not in accordance with its prescribed rite is invalid. 21 Rabbah b. Bar Hanah said in the name of R. Johanan. The ruling of R. Eleazar son of R. Simeon is based upon the principle enunciated by R. Akiba, his father's teacher. For we have learnt: R. Akiba stated a general principle: Any work which can be done on the eve of the Sabbath does not override the Sabbath22 Moreover, he [R. Eleazar son of R. Simeon] is of the same opinion as R. Ishmael who holds that the reaping of the ‘Omer is a religious duty. For we have learnt: R. Ishmael says,23 Just as ploughing is optional.24 so the harvest [referred to in the verse] is an optional one, excluding the harvesting of the ‘Omer, which is a religious duty.25 Now26 if we were to hold that if the ‘Omer was reaped not in accordance with its prescribed rite it is valid, wherefore does it override the Sabbath? Let it be reaped on the eve of the Sabbath!27 Since, however, it does override the Sabbath, one may infer that [he holds that] if it was reaped not in accordance with its prescribed rite it is invalid. 28 But was not Rabbi a disciple of R. Simeon?29 Surely it has been taught:30 Rabbi said, When we were studying Torah at R. Simeon's [Academy] in Tekoa we used to carry up to him [on the Sabbath] oil and a towel from the courtyard to the roof, and from the roof to an enclosure, and from one enclosure to another enclosure, until we came to the fountain where we bathed!31 — He [Rabbi] concurs with the other teaching of R. Simeon. For it was taught:32 R. Simeon said, Come and see how precious is a precept in its proper time! For the burning of the fat and limbs is valid the whole night, yet they did not wait until nightfall.33 reaping. maintains that it is. make a clearing for mourners or for study-both religious purposes. As to reaping on account of the saplings the reason is that the corn growing among the saplings is unfit for the ‘Omer; or it might also be, even in this case, a religious purpose, namely, avoiding the transgression of the law of kil'ayim. Gershom). supra 64b. not offer the first which is unclean. mishap the High Priest's plate procures atonement v. Yoma ibid.) rather than another which is invalid at the outset. plowing time and in harvest thou shalt rest. reaped earlier on the eve of the Sabbath nor by day. holds that the time for reaping the ‘Omer is not strictly limited (for if it was not done by night it may be done by day), why does it override the Sabbath? It can surely be reaped before the Sabbath. from one into the other articles that were kept in one of them when the Sabbath began. V. ‘Er. 89a. have been postponed until nightfall. Similarly with the reaping of the ‘Omer, although it could be reaped earlier on the eve of the Sabbath, the precept is most precious when performed in its real time, namely on the Sabbath.