The **Mishnah** states that all communal and individual offerings, when referring to meal offerings, may be brought from grain grown in **Eretz Yisrael** or **Chutz LaAretz**. Furthermore, these meal offerings can come from either the new crop or the last year's crop. An exception exists for two specific offerings: the **Korban Omer**, brought on **Pesach**, and the **Shtei HaLechem**, brought on **Shavuot**. These two must originate from the new crop and specifically from grain grown in **Eretz Yisrael**.
The **Mishnah** further specifies that all meal offerings must come from the choicest and best quality grain. It names specific regions as the prime sources for fine flour, such as "Alfa," considered the absolute best. The second-best choice would be a place called **Afurayin** in the valley. The **Mishnah** concludes that while all regions produce valid grain, the preferred regions are those mentioned for their superior quality. This statement can be interpreted in two ways: either all regions within **Eretz Yisrael** are valid for the offerings that must come from there, with these being the choicest, or it refers to other meal offerings that can even come from **Chutz LaAretz**, with these specific regions being the choicest among them.
The **Gemara** then questions whether our **Mishnah** aligns with a particular **Tanna**. A **Baraita** teaches that the **Korban Omer** and **Shtei HaLechem** are valid even if they come from last year's crop. While it is considered a better fulfillment of the commandment to use the new crop, using the old crop is still permissible. This directly contradicts our **Mishnah**, which explicitly states that the **Korban Omer** and **Shtei HaLechem** must come from the new crop.
The **Baraita** offers derivations for its position. Regarding the **Korban Omer**, the verse states, "Bring your meal offering of first fruits." The word "bring" implies that any grain is acceptable, even from the attic, meaning from last year's stored crop. For the **Shtei HaLechem**, the verse states, "from your dwellings you shall bring." This teaches two things: first, that it must come from "your dwellings" (meaning **Eretz Yisrael**) and not from **Chutz LaAretz**; and second, "from your dwellings" also implies from anywhere within your dwellings, even from the attic, meaning from last year's crop. The **Gemara** challenges deriving multiple laws from a single word like "from your dwellings." It suggests that the derivation for using last year's crop comes from the word "bring" (תביאו).
The **Gemara** then uses the word "bring" (תביאו) for another derivation. It teaches that any offering brought as leavened bread, such as the **Korban Todah**, should have the same measure as the **Shtei HaLechem**, which is one tenth of an ephah per loaf. Therefore, all bread offerings should follow this measure. Since the word "bring" is used for this, how do we know that last year's crop is permissible for the **Shtei HaLechem**? The **Gemara** explains that the extra letter "vav" in the word "תביאו" (as opposed to "תביא") allows for these multiple derivations.
The **Gemara** then raises a difficulty: if the **Korban Omer** can be brought from last year's crop, what about the verses that speak of "first" (ראשית) or "new meal offering" (מנחה חדשה)? The response is that while it is preferable to use the new crop, if one does not wish to fulfill the commandment in the choicest way, last year's crop is permissible. As for "new meal offering," this term refers to the **Shtei HaLechem** as the *first* meal offering of the year that permits the use of the new crop for all other meal offerings on the altar. It does not necessarily mean the **Shtei HaLechem** itself must be from the new crop, but rather that its bringing permits the new crop for *other* meal offerings.
The **Gemara** clarifies that the dispute between our **Mishnah** and the **Baraita** only concerns whether the **Korban Omer** and **Shtei HaLechem** must come from the new crop or can use last year's crop. However, everyone agrees that they must come from **Eretz Yisrael**. Yet, this too is challenged by another **Baraita** in the name of **Rabbi Yose bar Rabbi Yehuda**, who states that the **Korban Omer** may even come from **Chutz LaAretz**. This opinion holds that the verse "when you enter the land" indicates when the commandment of the **Korban Omer** begins, not its geographical source. Since the law prohibiting the consumption of the new crop until the **Korban Omer** is brought applies even in **Chutz LaAretz**, the offering itself can also be brought from there.
The **Gemara** then addresses the **Shemitah** year. During **Shemitah**, planting is forbidden, yet the **Korban Omer** must still be brought. It would be sourced from *sifichim*—crops that grow by themselves. To protect these *sifichim* from being taken by common people, guards (*shomrim*) would be appointed. These *shomrim* were paid from the half-shekel collected annually for communal offerings. **Rami bar Hama** poses a contradiction: we learned that *Shemitah* produce is "for eating and not for burning." If the **Korban Omer** comes from *sifichim* during *Shemitah*, its leavened parts would be burned on the altar, violating the *Shemitah* prohibition. How can the Torah command the **Korban Omer** as a perpetual commandment if it cannot be brought during *Shemitah*?
The **Gemara** initially suggests that during *Shemitah*, one could use last year's crop, which is not subject to *Shemitah* restrictions. However, this is countered by the requirement for the **Korban Omer** to be "fresh." Last year's crop, even if fresh when cut, would not be considered fresh when brought to the altar a year later. Therefore, in a *Shemitah* year, when no other option exists, the **Korban Omer** must be brought from *sifichim*.
The discussion returns to the dispute about the new crop. **Rabbi Yochanan** derives from the phrase "**Karmel Takriv**" that the **Korban Omer** must be soft and fresh when brought. **Rabbi Elazar** derives from "**Rishit Kitzid Echem**" (the first of your reaping) that it must come from the first cutting of the current year's crop, not from last year's. **Rabbah** then questions the source for knowing that the **Korban Omer** is made from barley. He notes that while most meal offerings are from wheat, the **Korban Omer** is from barley. He cites the verse describing the plague of hail in **Mitzrayim**, which states that the barley was struck because it was "early ripened" (*aviv*), while the wheat was not yet ripe. Since the **Korban Omer** is also referred to as "early ripened," it must be barley.
**Rabbi Akiva** offers a logical reasoning (*sevarah*): an individual brings meal offerings from both wheat and barley (e.g., the meal offering of a suspected adulteress is from barley). Communal meal offerings also include wheat (like the **Shtei HaLechem**). If the **Korban Omer** were also from wheat, there would be no communal meal offering from barley. Therefore, the **Korban Omer** must be the communal meal offering from barley. **Rabbi Akiva** offers another reason: the **Shtei HaLechem**, brought on **Shavuot**, is called "first fruits" (*bikurim*). If the **Korban Omer** (on **Pesach**) were from wheat, then wheat would already have been brought as a "first fruit" on **Pesach**, making the wheat on **Shavuot** not truly "first fruits." Thus, the **Korban Omer** must be from barley, and the "first fruits" of wheat are brought on **Shavuot**.
The **Gemara** then discusses the general laws of **Bikurim** (first fruits). **Bikurim** are brought only from the seven species of **Eretz Yisrael** and must be of high quality. For example, dates from mountainous regions or fruits from valleys are considered inferior and are not acceptable. **Ula** even states that if such inferior items are brought, they are not sanctified. The **Gemara** then explores the relationship between the **Shtei HaLechem** and other offerings. The **Shtei HaLechem** permits the new wheat for all other meal offerings. Similarly, the new barley cannot be used for meal offerings until the **Shtei HaLechem** is brought. This is derived from the word "new" being stated twice in connection with the **Shtei HaLechem**, once for wheat and once for barley.
The **Gemara** further clarifies that the **Shtei HaLechem** also permits the new wine for libations (*nesachim*) and other new tree fruits. This is derived from a verse that mentions gathering produce from the field, referring to grapes for wine, and then speaks of "first fruits of your produce" after the **Shtei HaLechem**. This implies that the **Shtei HaLechem** precedes the use of new wine and new fruits.
A **Baraita** states that the **Shtei HaLechem** must be brought before any **Bikurim**, regardless of where the produce grew—even if it grew on a roof, in a dilapidated house, in a flower pot, or on a boat. This seems to contradict **Ula**'s ruling that inferior produce is not sanctified as **Bikurim**. The **Gemara** resolves this by distinguishing between **Bikurim** and general meal offerings (*menachot*). The **Baraita** is referring to meal offerings, not **Bikurim**. For general meal offerings, even if the wheat grew in an unusual or less ideal location, it is valid, provided the **Shtei HaLechem** has first been brought to permit the new crop. However, **Bikurim** must always come from choice produce grown in **Eretz Yisrael**.
The **Gemara** further clarifies that the verse "first fruits of your produce" is indeed referring to general meal offerings, not **Bikurim**, because it states, "anyone pure may eat of it." This contrasts with meal offerings, which can only be eaten by the male priests. The **Gemara** concludes that the verse has two parts: one part refers to meal offerings, stating that they can be brought from anywhere (even a boat or flower pot), provided the **Shtei HaLechem** has been offered. The other part refers to **Bikurim**, which must be from choice produce and can be eaten by any pure person, including the priest's family. Thus, **Ula**'s ruling regarding **Bikurim** remains valid, and the **Baraita**'s statement about various growing locations applies to general meal offerings.