After the omer was offered, they would go out and find the market place of Jerusalem full of flour and the flour of toasted grain, which was against the will of the Sages; [these are] the words of R’ Meir. R’ Yehudah says: [It was] in accordance with the will of the Sages [that] they did it. After the omer was offered, the new grain was permitted immediately. Those who were distant were permitted from midday and onward. After the Temple was destroyed, Rabban Yochanan ben Zakkai instituted that the entire Day of Waving should be forbidden. Said R’ Yehudah: Is it not Biblically forbidden, as it is stated (Lev. 23:14): Until this very day? Why are those who are distant permitted from midday and onward? Because they know that the court does not procrastinate with it.

The omer-offering rendered [the new grain] permissible in the Provinces, and the shtei halechem [did so] in the Temple. We do not bring minchah-offerings, or bikkurim, or the minchah-offering of an animal prior to the omer-offering; and if one brought, it is invalid. Prior to the shtei halechem one may not bring; but if he brought, it is valid.

Wheat, barley, spelt, oats, and rye are subject to challah and combine with one another. They are forbidden [to be eaten] as chadash before Pesach and from being reaped before the omer. If they took root before the omer, the omer renders them permissible; if not, they are forbidden until the following omer.

We may reap the irrigated fields in the valleys, but we may not stack. The people of Jericho reaped with the approval of the Sages and stacked against the Sages’ wishes, but the Sages did not issue a protest against them. One may reap unripe grain and feed it to animals. Said R’ Yehudah: When? When he began before it reached a third. R’ Shimon says: He may reap and feed [it] even after it has reached a third.