They would reap it and place it in baskets. It would be brought into the Temple courtyard and they would singe it over the fire to fulfill the commandment [that it be brought from] parched grain, [[these are] the words of Rabbi Meir; the Sages say they would beat it with reeds and stems [to remove the husks] so that [the grains] would not be crushed; they [would then] put it into a tube which was perforated so that the fire could reach all of it. They would spread it out in the courtyard and the wind would blow through it [removing the chaff], it would then be placed in a the mill and an <i>issaron</i> [specific measure of volume] of flour would be taken from it which was then sifted through thirteen sieves; the rest of the flour would be redeemed and [could then] be eaten by anyone, it was obligated regarding <i>challah</i>, but exempt from tithing. Rabbi Akiva said it was obligated regarding <i>challah</i> [a portion of a batch of bread dough given to a <i>Kohen</i> which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household] and tithing. [The priest engaged in offering the <i>omer</i> came to the <i>issaron</i> and place its oil and frankincense [in the vessel], he poured [the rest of the oil] and mixed [the flour with the oil], waved [the offering] and brought it close [to the corner of the alter], took a handful and burned it, and the remainder could be eaten by the priests.
English Explanation of Mishnah Menachot
Introduction
This mishnah completes the description of how the omer was offered.
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Bartenura on Mishnah Menachot
מהבהבין אותו באור (they parch it in fire) – while it is still in the ears, in order to fulfill through it the Mitzvah of parched ears , as it is written (Leviticus 2:14): “[If you bring a grain offering of first fruits to the LORD,] you shall bring near ears parched with fire, and Scripture is speaking of the meal-offering of the Omer.
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English Explanation of Mishnah Menachot
They reaped it, put it into the baskets, and brought it to the Temple courtyard; After harvesting the barley, they would put it into baskets and bring it to the Temple courtyard.
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Bartenura on Mishnah Menachot
וחכמים אומרים – first they knock upon the ears [to thresh the grain out], and not in the manner of dry grain that they beat it with a staff, but rather with moist reeds.
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English Explanation of Mishnah Menachot
Then they would parch it with fire in order to fulfill the mitzvah that it should be parched [with fire], the words of Rabbi Meir. According to Rabbi Meir, they would first parch the grain, while it was still attached to the stalks. Parching a minhah offering is mentioned in Leviticus 2:14, “If you bring a minhah of first fruits to the Lord, you shall bring new ears parched with fire.” The rabbis interpret this verse as referring to the minhah of the omer.
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Bartenura on Mishnah Menachot
ובקליחות – with stalks of cabbage, in order that it would not be crushed.
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English Explanation of Mishnah Menachot
But the sages say: they beat it with reeds or stems of plants that the grains should not be crushed, and then they put it into a pipe that was perforated so that the fire might take hold of all of it. The other sages say that first they would beat the grain from the stalks, as is normally done with grain. However, they would use soft sticks since the omer came from freshly-harvested barley. Normally, when the grain is more aged, they could use harder sticks. After the grain was separated from the stalks, they would parch it by putting it into a metal pipe which was perforated so that the fire would get in. The rabbis disagree with Rabbi Meir in that the former holds that the stalks were put directly into contact with fire, whereas the sages hold that the parching is done with grains and by using a vessel.
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Bartenura on Mishnah Menachot
נתנוהו לאבוב – for the Rabbis hold that if they parch it with actual fire, it is not called “parched ears,” but rather through another thing, which is through a utensil, that they place it in the iron tube for roasting grain, and this is a perforated utensil of copper/bronze that sellers of parched ears parch it. And the Halakha is according to the Sages.
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English Explanation of Mishnah Menachot
They spread it out in the Temple courtyard so that the wind might blow over it. They would then spread it out to cool it off.
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Bartenura on Mishnah Menachot
ברחיים של גרוסות (grist grinders’ mills) – that they don’t mill/grind it thin, but rather thick, for if they grind it well, the coarse bran flour of the husks will pass through in the winnow with the choice flour. And [the word] גרוסות/grist is the language of a dish of grounded beans and as such it is called grist of early ripened and tender barley (see Tractate Menahot 68b).
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English Explanation of Mishnah Menachot
Then they put it into a gristmill and took out of it a tenth [of an ephah of flour] which was sifted through thirteen sieves. After the grain was cooled, it was ground and then sifted thirteen times, as we learned in mishnah 6:7.
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Bartenura on Mishnah Menachot
וחייב בחלה – that the obligation [to separate] Hallah which is the rolling of this started dough that is in the hand of the lay person/commoner after it is redeemed.
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English Explanation of Mishnah Menachot
What was left over was redeemed and might be eaten by any one; It was liable for hallah but exempt from tithes. Rabbi Akiba made it liable both to hallah and to tithes. The leftover grain not used for the omer could be eaten by anyone, even non-priests. According to the first opinion in the mishnah, the grain was liable for tithes but not for hallah. This is the rule for holy things that have been redeemed they are liable for hallah, but not for tithes. Rabbi Akiva says that it is liable for tithes as well, because he doesn’t consider this grain to have ever been holy. When it was sanctified at the outset, the only part that was really sanctified was the grain that was going to be used for the flour necessary to make the one-tenth. All of the extra grain was never holy, and therefore it is liable for all normal agricultural gifts (tithes and terumah).
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Bartenura on Mishnah Menachot
ופטור מן המעשרות – that its being evenly shaped is in the hands of that which is dedicated to Temple property, and the giving of a pile of grain an even shape that is dedicated to Temple property is exempt from the tithes.
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English Explanation of Mishnah Menachot
He then came to the tenth, put in its oil and its frankincense, poured in the oil, mixed it, waved it, brought it near [to the altar], took from it the handful and burnt it; and the remainder was eaten by the priests. He would then complete the process of offering the omer by adding in the oil and frankincense, mixing it up, waving it and bringing it close to the altar, and then taking a handful and burning it on the altar. The remainder of the 1/10 of an ephah that wasn’t burned is holy and can be eaten only by the priests.
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Bartenura on Mishnah Menachot
ר"ע מחייב – this flour that remains from the Issaron of the Omer.
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Bartenura on Mishnah Menachot
בחלה ובמעשרות – because they did not give money to consecrated property, therefore, the giving of a pile of grain an even shape is not consecrated property , for it is not sacred. But the Halakah is not according to Rabbi Akiva.
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Bartenura on Mishnah Menachot
בא לו לעשרון – he puts in its oil first and its frankincense prior to giving the choice flour.
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Bartenura on Mishnah Menachot
יצק ובלל – after putting in the choice flour in the manner of all the meal-offerings that they put oil into a utensil firs and afterwards put in the choice flour and he goes back and pours upon it oil and mingles it.
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Bartenura on Mishnah Menachot
הניף והגיש – the meal-offering of the Omer requires waving and bringing it near, as we stated in [Tractate Menahot] Chapter [Five], “All the Meal-Offerings” [Mishnah 6].
