TB Menakhot 4- 5 What happens when the ’omer meal offering from which a priest removed a handful not for its own sake?

On the second day of Passover , the 16^th day of Nisan, an ’omer of barley was offered up on the altar. All new grains were permitted to be eaten after this minkhat ha’omer, the omer of meal offering, was placed on the altar. What happens when the ’omer meal offering from which a priest removed a handful not for its own sake? The Gemara provides three different answers.

Opinion #1 “Rav says: With regard to the omer meal offering, i.e., the measure of barley brought as a communal offering on the sixteenth of Nisan (see Leviticus 23:9–14), if the priest removed a handful from it not for its own sake it is disqualified. It is disqualified since an omer meal offering came for a specific purpose, namely, to permit the consumption of the new crop, and this meal offering did not permit the consumption of the new crop because its rites were performed not for its own sake” (Sefaria.org translation) In other words, a brand-new minkhat ha’omer needs to be offered up and no new grain can be eaten until this is accomplished. (TB Menakhot 4a, Sefaria.org translation)

Opinion #2 “And Rabbi Shimon ben Lakish says, with regard to an omer meal offering from which a priest removed a handful not for its own sake, that it is valid and the handful is burned on the altar. But its remainder may not be consumed by the priests until a priest brings another omer meal offering on the same day and thereby permits the first offering for consumption, as the prohibition against consuming the new crop remains in effect.

“The Gemara asks: But if its remainder may not be consumed by the priests until they bring another omer meal offering, how can the handful removed from this omer meal offering be sacrificed upon the altar? Before the omer meal offering is sacrificed, the new crop is forbidden for consumption, and the verse states: “From the well-watered pastures of Israel; for a meal offering, and for a burnt offering, and for peace offerings” (Ezekiel 45:15), from which it is derived that one may sacrifice only from that which is permitted to the Jewish people.

“Rav Adda bar Ahava said in response: Reish Lakish holds that an offering is not considered one whose time has not yet arrived if it is to be brought on that day. Accordingly, since the new crop will be permitted for consumption on the same day that this handful was removed from the omer meal offering, it is already considered fit to be sacrificed upon the altar.” (TB Menakhot 5, Sefaria.org translation) Reish Lakish presents a middle position where the minkhat ha’omer is permitted on the altar (which is but a handful from the container with the barley) and the left over which is usually consumed by the priest cannot be eaten until a new minkhat ha’omer is offered.

Opinion #3 “The Gemara previously cited the opinion of Rav that an omer meal offering from which a handful was removed not for its own sake is disqualified. The Gemara also cited the opinion of Reish Lakish that this meal offering is valid but another omer meal offering is necessary to permit the new crop for consumption. And Rava says: With regard to an omer meal offering from which the priest removed a handful not for its own sake, it is valid and its remainder is consumed, and it does not require another omer meal offering to permit it for consumption. The reason is that improper intent is effective [mo’elet] to disqualify an offering only when it is expressed by one who is fit for the Temple service, and with regard to an item that is fit for the Temple service, and in a place that is fit for the Temple service.

“Rava elaborates: The condition that improper intent disqualifies only when expressed by one who is fit for the Temple service serves to exclude the intent of a blemished priest, who is disqualified from performing the Temple service. The condition that it disqualifies only when expressed with regard to an item that is fit for the Temple service serves to exclude the omer meal offering, which is generally unfit for the Temple service, as it is a novelty, in that it is brought from barley whereas most meal offerings are brought from wheat. And finally, the condition that it disqualifies only when expressed in a place that is fit for the Temple service serves to exclude sacrificial rites that were performed with improper intent while the altar was damaged. At such a time improper intent does not disqualify an offering, and therefore if the altar is repaired on the same day, the offering may be sacrificed upon the altar.” (Sefaria.org translation)

Rava has the most lenient opinion. No do over is necessary at all because the minkhat ha’omer is kosher and the new grain now is allowed to be eaten. Rashi explains that barley under most circumstances is not fit for the Temple service. Consequently, we can conclude that Rava doesn’t believe that the minkhat ha’omer isn’t a real Temple service to permit the new grain. It’s just a mitzvah. What allows new grain to be eaten? As soon as the sun rises over the eastern horizon we may eat the new grain.

Rambam poskins according to Rava’s position because he is quoted last in this sugiya. (Sefer Avodah, Laws of sacrifices rendered unfit, chapter 14, halakha 3)