משנה: כָּל־הַלַּיְלָה כָּשֵׁר לִקְצִירַת הָעוֹמֶר לְהֶקְטֵר חֲלָבִים וְאֵיבָרִים. זֶה הַכְּלָל דָּבָר שֶׁמִּצְוָתוֹ בַּיּוֹם כָּשֵׁר כָּל־הַיּוֹם. וּשֶׁמִּצְווָתוֹ בַּלַּיְלָה כָּשֵׁר כָּל־הַלַּיְלָה׃ MISHNAH: The entire night is qualified for the cutting of the omer127Burning on the altar of the leftovers of the sacrifices of the previous day; Leviticus.6.5">Lev. 6:5., and to burning fat and parts128Counting the 50 days between the bringing of the omer and Pentecost (Leviticus.23.15-16">Lev. 23:15–16). The verse puts the start of the count at the bringing of the omer which must be during daytime, but rabbinically it is connected to the cutting of the omer in the night preceding to offering. Since the statement is given as a quote, one has to assume that a Yerushalmi Mishnah mentioned “counting”, a continuing obligation also without a Temple, instead of “cutting”, which became obsolete with the destruction of the Temple. Both “cutting” and “counting” are mentioned in the Mishnah in Alfasi, confirmed there by the commentary “Rashi”, cf. Dikduke Soferim Megillah56a Note (כ).. This is the principle: Anything commanded to be done by day is qualified the entire day, anything commanded to be done by night is qualified the entire night.
הלכה: כָּל־הַלַּיְלָה כָּשֵׁר לִסְפִירַת הָעוֹמֶר. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי אֶלְעָזָר בֵּרִבִּי שִׁמְעוֹן הִיא. דְּרִבִּי לְעָזָר בֵּירִבִּי שִׁמְעוֹן אָמַר. מְהָחֵל לִקְצוֹר תָּחֵל לִסְפּוֹר. מֵעַתָּה יֵצֵא לוֹ חוּץ לִתְחוּם כֵּיוָן שֶׁחֲשֵׁיכָה יַתְחִיל לִקְצוֹר. אֵיפְשַׁר לוֹ לְכַווֵין. לְפִיכָךְ כָּל־הַלַּיְלָה כָשֵׁר. HALAKHAH: “The entire night is qualified for the counting128Counting the 50 days between the bringing of the omer and Pentecost (Leviticus.23.15-16">Lev. 23:15–16). The verse puts the start of the count at the bringing of the omer which must be during daytime, but rabbinically it is connected to the cutting of the omer in the night preceding to offering. Since the statement is given as a quote, one has to assume that a Yerushalmi Mishnah mentioned “counting”, a continuing obligation also without a Temple, instead of “cutting”, which became obsolete with the destruction of the Temple. Both “cutting” and “counting” are mentioned in the Mishnah in Alfasi, confirmed there by the commentary “Rashi”, cf. Dikduke Soferim Megillah56a Note (כ). of the omer.” Rebbi Joḥanan said, this is Rebbi Eleazar ben Rebbi Simeon’s, since Rebbi Eleazar ben Rebbi Simeon said, from the start of cutting you shall start to count129And since the verse requires the cutting at the end of the holiday, counting has to occur immediately after the end of the holiday. But then one should not have the entire night for both cutting and counting.. Then he should leave the Sabbath domain at nightfall and start to cut. It is impossible to be exact130Since “immediately after” is a vague notion, in particular involving a complicated matter, moving vessels and sickle to a field, etc., by necessity the entire night has to be qualified.; therefore the entire night is qualified.
הָיָה מַקְרִיב מִנְחַת הָעוֹמֶר וְנִיטְמֵאת בְּיָדוֹ. אוֹמֵר וּמְבִיאִין לוֹ אֲחֶרֶת. וְאִם לָאו אוֹמְרִים לוֹ. הֲוֵי פִיקֵחַ וּשְׁתוֹק. הֲוֵי פִיקֵחַ וּשְׁתוֹק. דִּבְרֵי רִבִּי. רִבִּי לְעָזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. לְעוֹלָם אוֹמְרִים לוֹ. הֲוֵי פִיקֵחַ וּשְׁתוֹק. שֶׁאֵין עוֹמֶר שֶׁנִּקְצַר שֶׁלֹּא לְמִצְוָתוֹ כָּשֵׁר. סָבַר רִבִּי לְעָזָר בֵּירִבִּי שִׁמְעוֹן. שֶׁאֵין הָעוֹמֶר בָּא מִן הָעֲלִייָה. אָמַר רִבִּי יוֹחָנָן. אַתְיָא דְּרִבִּי לָֽעְזָר בֵּרִבִּי שִׁמְעוֹן כְּשִׁיטַּת רִבִּי עֲקִיבָה רַבּוֹ שֶׁלְאָבִיו. דְּתַנִּינָן תַּמָּן. כְּלָל אָמַר רַבִּי עֲקִיבָה. כָּל־מְלָאכָה שֶׁאֶיפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. וְכָל־מְלָאכָה שֶׁאֵי אֶיפְשָׁר לָהּ לְהֵיעָשׂוֹת מֵעֶרֶב שַׁבָּת דּוֹחָה אֶת הַשַּׁבָּת׃ וְהָא תַנִּינָן. מַעֲשֶׂה שֶׁעָֽבְרוּ יוֹתֵר מֵאַרְבָּעִים זוּג וְעִיכְּבָן רִבִּי עֲקִיבָה בְלוּד. מִפְּנֵי שֶׁהָיוּ אַרְבָּעִים זוּג. אֲבָל אִם הָיָה זוּג אֶחָד לֹא הָיָה מְעַכְּבוֹ. If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it131That the grain became impure and he needs new one. and one brings him another one; otherwise132If no grain is left from the cutting done in the preceding night. one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage133A minority opinion in both Talmudim, explicitly contradicted in Menachot 10:7" href="/Tosefta_Menachot.10.7">Tosephta Menaḥot10:33. Menachot.72a">Babli Menaḥot72a.. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there134Shabbat 19:1:1" href="/Jerusalem_Talmud_Shabbat.19.1.1">Mishnah Šabbat19:1, about preparations for a circumcision required to be performed on the Sabbath. R. Aqiba then must hold that if the 16th of Nisan is a Sabbath, the omer must be cut on the Sabbath.: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state135Roš Haššanah1:6, Note 278., “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back138This paragraph is copied in Roš Haššanah1:10 (ה).
Since the `omer must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched (Leviticus.2.14">Lev. 2:14), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut (Leviticus.23.10">Lev. 23:10). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner..
קְצִירַת הַיּוֹם מָה אַתְּ עֲבַד לָהּ. כִּקְצִירַת הַלַּיְלָה אוֹ כְּבָא מִן הָעֲלִייָה. אִין תֵּימַר. כִּקְצִירַת הַלַּיְלָה. אַשְׁכַּחָת אֶמַר. הָדָא פַלְגּוּ בִּין רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן וּבֵין רַבָּנִן. דְּרַבָּנִן אָֽמְרִין. קְצִירַת הַיּוֹם כִּקְצִירַת הַלַּיְלָה. וְרִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. אֵין קְצִירַת הַיּוֹם כִּקְצִירַת הַלַּיְלָה. אִין תֵּימַר. כְּבָא מִן הָעֲלִייָה. אַשְׁכַּחָת אֶמַר. תַּרְתֵּין פַּלְגָּווָן בִּין רִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן וְרַבָּנִן. דְּרַבָּנִן אָֽמְרֵי. קְצִירַת הַיּוֹם כִּקְצִירַת הַלַּיְלָה. וְרִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. אֵין קְצִירַת הַיּוֹם כִּקְצִירַת הַלַּיְלָה. וְרַבָּנִן אָֽמְרֵי. הַבָּא מִן הָעֲלִייָה כָּשֵׁר. וְרִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. הַבָּא מִן הָעֲלִייָה פָּסוּל. What are you doing with cutting during daytime137If we state as certain that the Mishnah is R. Eleazar ben R. Simeon’s it follows that the Rabbis hold that the omer also may be cut during the day when its offering is due in the Temple, and by implication also that the omer count may be done during daytime. To allow the grain for omer to be taken from storage is a much greater leniency since the omer is clearly labelled as offering from the new harvest (Leviticus.23.10">Lev. 23:10). The two questions are not logically connected.? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.
רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בָּעֵי. קְצִירַת הָעוֹמֶר מָהוּ שֶׁיִּדְחֶה אֶת הַשַּׁבָּת בַּיּוֹם. הָתִיב רִבִּי אַבַּיי. וְהָתַנִּינָן. מִצְוָתוֹ לִקְצוֹר בַּלָּיְלָה. נִקְצַר בַּיוֹם כָּשֵׁר וְדוֹחֶה אֶת הַשַּׁבָּת׃ וְלֹא קִבְּלֵיהּ. אָמַר רִבִּי אָחָא. חָזַר בֵּיהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִן הָדָא. כֵּיוָן שֶׁחֲשֵׁיכָה אָמַר לָהֶן. בָּא הַשֶּׁמֶשׁ. אוֹמְרִים הֵין. בָּא הַשֶּׁמֶשׁ. אוֹמְרִים הֵין. מַה אֲנָן קַייָמִין. אִם לַלַּיָלָה. כְּבָר הוּא אָמוּר. אֶלָּא אִם אֵינוֹ עִנְייָן לַלַּיְלָה תְּנֵיהוּ לַיּוֹם. דָּבָר שֶׁהוּא דוֹחֶה אֶת הַשַּׁבָּת בַּיּוֹם מַכְשִׁירָיו מָהוּ שֶׁיּדְחוּ אֶת הַשַּׁבָּת בַּלַּיְלָה. וְהָא תַנִּינָן. הֶעֱמִידוּ עוֹשֵׂי חֲבִיתִּין לַעֲשׂוֹת חֲבִיתִּן. תִּיפְתָּר בַּחוֹל. תַּנָּה רִבִּי חִייָה בַּר אָדָא. זֶהוּ סֵדֶר תָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ. בֵּין בַּחוֹל בֵּין בַּשַּׁבַּת. וְהָא תַנִּינָן. קְצָרוּהוּ וּנְתָנוּהוּ בְקוּפּוֹת וְהֱבִיאוּהוּ בָעֲזָרָה וְהָיוּ מְהַבְהֲבִין אוֹתוֹ בָאוּר [כְּדֵי לְקַיֵּים בּוֹ מִצְוַת קָלִי.] אָמַר רִבִּי יוֹסֵה. מִכֵּיוָן שֶׁהִתְחִיל בַּמִּצְוָה אוֹמְרִים לוֹ. מְרוֹק. הָתִיב רִבִּי יוּדָן קַפּוֹדָקַּייָא קוֹמֵי רִבִּי יוֹסֵי. הַגַּע עַצְמָךְ שֶׁבָּא מִן הָעֲלִייָה. כֵּיוָן שֶׁלֹּא הִתְחִיל בַּמִּצְוָה אֵין אוֹמְרִים לוֹ. מָרֵק. הָתִיב רִבִּי יַעֲקֹב בַּר סוֹסַי קוֹמֵי רִבִּי יוֹסֵה. וְהָא תַנִּינָן. שֶׁעַל מַהֲלַךְ לַיְלָה וָיוֹם מְחַלְּלִין אֶת הַשַּׁבָּת וְיוֹצְאִין לְעֵדוּת הַחוֹדֶשׁ. אָמַר לֵיהּ. מִכֵּיוָן שֶׁהַיּוֹם צָרִיךְ לְלַיְלָה וְהַלַּיְלָה צָרִיךְ לְיוֹם כְּמִי שֶׁכּוּלּוֹ יוֹם. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. וְלֹא לְמַפְרֵיעוֹ הוּא קָדֵשׁ. מִכֵּיוָן שֶׁהוּא קָדֵשׁ לְמַפְרֵיעוֹ הוּא יוֹם הוּא לַיְלָה. Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath138This paragraph is copied in Roš Haššanah1:10 (ה).
Since the `omer must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched (Leviticus.2.14">Lev. 2:14), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut (Leviticus.23.10">Lev. 23:10). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner.? Rebbi Abbai objected, did we not state139Menachot 10:9" href="/Mishnah_Menachot.10.9">Mishnah Menaḥot10:9. The Mishnah seems to exclude any doubt about R. Simeon ben Laqish’s question., “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it140He interprets the clause “and pushes the Sabbath aside” only as referring to cutting during nighttime.. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this141The clause must refer to the entire statement of the Mishnah.: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.142Menachot 10:3" href="/Mishnah_Menachot.10.3">Mishnah Menaḥot10:3, describing the cutting of the barley for the `omer on a Sabbath.” Where do we hold? If about nighttime, that already was said143Why does the priest charged with the cutting have to ask the attending crowd twice whether this is the right time to do the cutting? (The Babli takes it as an anti-Sadducee-Boethusian demonstration.). But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations144Transporting the scythe and the storage boxes to the place of harvesting. push aside the Sabbath during nighttime? Did we not state145Tamid 1:3" href="/Mishnah_Tamid.1.3">Mishnah Tamid1:3. The pan-baked breads are for the daily offering by the High Priest (cf. Yoma 1:1:5" href="/Jerusalem_Talmud_Yoma.1.1.5">Yoma1:1, Note 26.) Baking the breads only is a preparation for the offering., “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated146Tamid 7:3" href="/Mishnah_Tamid.7.3">Mishnah Tamid7:3, covering all the preceding rules, without distinction between Sabbath and weekday., “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state147Menachot 10:4" href="/Mishnah_Menachot.10.4">Mishnah Menaḥot10:4, again about the `omer. Parching the grain usually is done during nighttime but there are no rules prohibiting doing it early in the morning., “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose148The Amora. He notes that the Mishnah has no relevance for the question about preparations. Since cutting the grain in the night was a Sabbath violation, it is clear that there is authorization to finish the entire ceremony on the Sabbath. This implies nothing if there was no action during the night. said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it149If no new grain was growing by Passover and grain from storage was used, there seems to be no authorization to parch it on the Sabbath.. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”150As a matter of principle testimony may be received only during daytime. If people leave their Sabbath domain during nighttime in order to testify during daytime, the action in the night has the status of preparation for the main event during daytime.? He said to them, since the daytime needs the nighttime151Otherwise they could not appear in Court during daytime. and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively152If the day is determined to be one of the New Moon (or in Tishre New Year’s day) it receives this status from the preceding evening. Therefore every year one has to observe the restrictions of the holiday starting with the evening of the 30th of Elul even if no witnesses of the New Moon are yet known.? Since it is sanctified retroactively there is no difference between day and night.