intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

More on The Omer & Shavu'ot in the Mikdash
The barley flour used for the Omer offering on the 16th of Nisan, had to be of the best; the barley kernels milled had to be Kar Malei, i.e. they had to completely fill the layer of bran which covered them. For this reason, the reaped barley was not exposed to the sun, nor brought from afar because this would tend to dry out the kernels. Once the stalks were brought into the Azara, the kohanim could start their preparations. First the grain was lightly beaten (chavita) with "reeds or stems of plants" and winnowed. This light beating removed the chaff without damaging the kernels and the winnowing (Zeriya) separated the chaff from the kernels. Then the barley kernels were placed into an ABUV - a burnished bronze perforated tube used for roasting grain and set over an open fire "so the fire might take hold of all of it". Then "then they spread it out in the Azara, so that the wind might blow over it."

The roasted barley kernels of "the Omer were washed and heaped up" so that the water might drain off (Pesachim 36a). This loosened the bran, the husk, which surrounded each kernel. Normally this would not be allowed, because by doing this, the grain might ferment and become Chameitz, which was not permissible. An exception was made here, because, as the Gemara explains, the kohanim were "Zerizin", extremely quick and conscien- tious, and could be trusted to take proper preventative precautions. "They put it (the kernels) into a grist-mill (which ground the barley into a coarse meal) and removed from it a tenth of an EIFA of flour. This flour was then sifted through thirteen fine sieves"; each sieve was of increasing fineness. This ensured that the flour remaining for the Omer offering was SOLET, the very finest.

The kohanim poured pure olive oil (Shemen Zayit) into a Kli Shareit - a Temple vessel - which was used as a mixing bowl and then the SOLET flour was added (Matan Solet). More oil was added to the SOLET and then the kohanim mixed the compound together (Belila). Then additional oil was added (Yetzika) to the dough plus a "Kometz" - a handful - of frankincense, which was placed on the side of the Kli Shareit. (Netinat Levona). Standing to the east of the Mizbei'ach, the kohein "waved" the Omer as ordained (Vayikra 23:11); Chazal conceived of the act of "waving" - Tenufa - as a silent prayer.

"(The kohein) waves... forward and backward and upward and downward. R. Chiya bar Abba said in the name of R. Yochanan, 'Forward and backwards' - i.e. in all four directions - that is unto Him to Whom the four directions belong. 'Upwards and downwards' - that is to Him to Whom heaven and earth belong. In the west, (i.e. in Eretz Yisrael), they taught it as follows; R. Chama bar Ukba said in the name of R. Yossi bar R. Chanina, 'Forward and backward, to deflect strong winds; upwards and downward' to deflect harmful dews…" (Menachot 62a)

"R. Yehuda said in the name of R. Akiva; 'Why did the Torah say to bring the Omer on Pesach? Because Pesach is the time of produce. The Holy One Blessed be He said, 'Bring before Me the Omer on Pesach so that your produce in the fields may be blessed…"

Rashi notes that the kohein first "waved" the Omer offering towards the north, then to the south, then east and finally west. After Tenufa, the Kohein proceeded to the southwest corner of the Mizbei'ach where he paused. He then touched the lower portion of the southwest corner of the Mizbei'ach with the Kli Shareit containing the Omer offering. This act is called Hagasha.

Then he held his right hand open and vertical, placed it in the Kli Shareit in the midst of the Omer offering, folded his four fingers (excluding the thumb) against his palm, turned his palm upward and lifted his hand up. This act is called Kemitza. The Omer flour trapped in his four fingers and his palm is the Kometz ("handful"). It is this Kometz which would be burnt on the Mizbei'ach. (Note the Rambam, Ma'asei Korbanot 13:12,13 and the glosses of the Kesef Mishna and the Lechem Mishna.). The Kometz was then placed in a second Kli Shareit. This act of "re-sanctification" is called Kiddush Hakometz. The Levona, the frankincense, was also transferred from the first Kli Shareit to the second.

The kohein carrying the Kli Shareit containing the Kometz and the accompany- ing Levona ascended to the top of the Mizbei'ach, salted them (Melicha) and then consigned them to the ever-burning sacrificial fire. This act is called Haktara. Following the Haktara of the Omer, a lamb was sacrificed as an Olah - burnt offering. The Omer offering completed, the people in Jerusalem were now permitted to harvest and eat Chadash, the newly ripened grain of that year's harvest. Elsewhere in Eretz Yisrael, the people waited until noon.

After the Kometz had been removed, the barley meal left in the first Kli Shareit; was eaten by the kohanim. In preparing this remnant for their own consumption, the kohanim were "allowed to mix it with wine, oil, and honey and but were not permitted to allow it to become leavened." (Note Menachot 11a,b and Sotah 14b) The Biblical source for this specific prohibition is Lev. 6:9,10. Don Isaac Abravanel, (1437-1508) in his commentary on the Torah, suggests a reason why this may be so. Referring to the Kohein's share of the Menachot - meal-offerings, it is written, "I have given it as their portion from my fire-offerings." One can derive from this passage that a Kohein who eats "his portion" is likened to the Mizbei'ach when it consumes its "portion" thereby effecting expiation of sin. Therefore just as the Mizbei'ach "eats" its "portion", unleavened (Lev. 2:11), so must the kohein. That portion of Menachot eaten by the kohanim was considered Kodshei Kodashim and therefore had to be eaten within the area of the Azara, on the day of offering - i.e. on the 16th of Nisan and during the next day until midnight.

Chazal considered the Omer offering of supreme importance; it was conceived as Israel's "repayment" for G-d's bounty in providing Manna for the generation of the wilderness after the Exodus from Egypt, when every Israelite gathered an Omer of Manna. Because of the merit of the Omer offering, G-d promised Eretz Yisrael to Abraham, delivered Israel in the days of Gideon, Chezkiyahu HaMelech and in the days of Mordecai & Esther. <more to come>

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email at acatriel@netvision.net.il. Catriel is in the process of writing a book entitled: The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.