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1. One verse in the Torah states that Matzah must be eaten for seven days. Another verse states that Matzah must be eaten for six days. Matzah that was baked from Chadash may be eaten only for six days.
2. The harvesting of the Minchas ha'Omer and the counting of the Omer are done at night. The Minchah is offered the following day.
3. Abaye says that it is a Mitzvah to count both the days and the weeks of the Omer.
4. The barley for the Omer is harvested and placed in baskets. It is singed in a fire in order to fulfill the Mitzvah of "Kali," according to Rebbi Meir.
5. According to the Chachamim, the barley of the Omer is first beaten with reeds and stalks, and then it is placed in a utensil called an Abuv.
6. The barley is sifted in thirteen sifters. One Isaron of flour is extracted, and the remainder is redeemed.
7. The remaining flour of the Omer that was redeemed is obligated in Chalah and exempt from Ma'aser, according to the Tana Kama.
8. According to Rebbi Akiva, the remaining flour of the Omer that was redeemed is also obligated in Ma'aser.
9. If one redeems grain of Hekdesh from the Gizbar, it is obligated in Chalah and exempt from Ma'aser, even according to Rebbi Akiva.
10. There is a disagreement about whether one may separate Ma'aser from the grain of a Nochri on behalf of the grain of a Yisrael, and vice versa.
A BIT MORE
1. The Omer is brought on the second day of Pesach. Upon the bringing of the Omer, the new crop of grain may be eaten.
2. The counting of the Omer must be at night, because the Torah states "Temimos," and the harvesting of the Omer must precede the counting of the Omer.
3. The days should be counted first, and then the weeks. If one counts the days and not the weeks, there is a disagreement about whether he fulfills his obligation. However, if one counts the weeks and not the days, he certainly does not fulfill his obligation.
4. The barley is brought into the Azarah and then it is singed directly on a fire, according to Rebbi Meir.
5. The Abuv is perforated so that the fire will reach all sides of the barley.
6. The redeemed flour may be eaten by anyone.
7. It is Chayav in Chalah, because the Chiyuv of Chalah takes effect from the time it is made into dough, and at that time it was in the possession of a Hedyot. It is Patur from Ma'aser, according to the Tana Kama, because the Chiyuv of Ma'aser takes effect from the time the heaps of grain are smoothed over, and at that time it was in the possession of Hekdesh.
8. According to Rebbi Akiva, it is also Chayav in Ma'aser even though it was in the possession of Hekdesh at the time the Chiyuv of Ma'aser took effect. He maintains that the money of Hekdesh was given only for the Isaron of flour used for the Minchah, not for the remainder of the grain, and therefore the remaining grain was never in the possession of Hekdesh.
9. It is exempt from Ma'aser because the heaps of grain were smoothed by Hekdesh, and since at the time of the Chiyuv of Ma'aser it was in the possession of Hekdesh.
10. According to Rebbi Meir and Rebbi Yehudah, Ma'aser may be separated from the grain of a Nochri on behalf of the grain of a Yisrael, and vice versa, because even grain that grew in the field of a Nochri, and even if the heaps of grain were smoothed over while still in the possession of the Nochri, is Chayav in Ma'aser. Rebbi Yosi and Rebbi Shimon disagree because they maintain that if the heaps of grain were in the possession of a Nochri when they were smoothed over, it is not Chayav in Ma'aser.
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