Mishnayos Menachos Perek 10 Mishnah 5

שלא ברצון חכמים – that he decreed that lest one eats from the new crop (i.e., grain that ripened before Passover. The Torah prohibits harvesting and eating this produce until after the Omer offering on the 16th of Nisan) when they reap prior to offering up the Omer sacrifice, and this is already certain flour that has been harvested prior to the Omer.

ר' יהודה אומר ברצון חכמים – that they did not decree lest he eats when he harvests/reaps. And the Halakha is according to Rabbi Yehuda.

והרחוקים – that do not know if the Omer was yet offered.

מותרים מחצו היום ולהלן – as its reason will be taught further on.

שיהא יום הנף – the sixteenth of Nisan that on it they would wave the Omer (see also Tractate Rosh Hashanah, Chapter Four, Mishnah Three and also Tractate Sukkah, Chapter 3, Mishnah 12).

כולו אסור – to eat on it the new crop.

אמר ר' יהודה – to the Tanna of our Mishnah, for Rabban Yohanan [ben Zakkai] ordained/established the practice.

והלא מן התורה אסור – at the time [of the Torah], when the Temple didn’t exist. For two Biblical verses are written, one verse states (Leviticus 23:14): “Until that very day/עד עצם היום הזה, [until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears,” that it implies that the essence of [that] entire day it is prohibited, up to and including, and the other verse states (Leviticus 23:14): “until you have brought the offering of your God,” that implies that after [bringing] the sacrifice of the Omer it is permitted. How so? Here (i.e., in the second part of the verse just quoted), at the time when the Temple exists; there (i.e., the first part of the verse), at the time when the Temple does not exist. Hence, we see that at the time when the Temple does not exist, the Omer is not offered, it is that the day of waving is completely forbidden (and see the parallel Mishnah mentioned above from Tractate Rosh Hashanah, Chapter 4, Mishnah 3). But the Gemara (Tractate Menahot 68b) responds that what is taught in the Mishnah: “Rabban Yohanan ben Zakkai ordained that the day of waving [of the Omer, the Second Day of Passover] should be wholly prohibited [in respect to new produce],” you should not say, that he ordained, but rather that he expounded and ordained, that is to say, he expounded on these Biblical verses in public and informed them that this is the law, that the day of waving [of the Omer] should be wholly prohibited from the Torah from when the Temple was destroyed. But there are those who expound upon the Gemara (see also Tractate Menahot 68a), that the new crop is not prohibited from the Torah on the sixteenth day of Nisan at the time when there is no Temple but rather only until the eastern horizon is broken through/filled with light in the morning of the sixteenth day [of Nisan], as it is written (Leviticus 23:14): “Until that very day,” up to, but not including, and Rabban Yohanan ben Zakkai ordained that the day of waving would be wholly prohibited, because speedily the Temple should be rebuilt and people would say last year, did we not consume it (i.e., the new crop) from when the eastern horizon is broken through/filled with light, that now also we will eat, but they did not known that at the time of the Temple (i.e., when it existed), it was forbidden to eat new crops until the Omer was offered, as it is written (Leviticus 23:14): “until you have brought the offering of your God. And this we explained in the chapter [of Tractate Sukkah], “The Stolen Lulav” [Chapter 3, Mishnah 12].