Kiddushin 38a (לח.) — the Talmud in English

Apparently

he offered the Omer,

which is why they did not previously eat from the new grain in Eretz Yisrael, because they first had to offer the Omer on the sixteenth of Nisan, which is the day after Passover, in order to permit the prohibition of hadash, “new grain”

, and afterward they ate.

Rather, according to the one who says

that “dwelling place” means

after inheritance and settlement, should they not have eaten immediately!?

Why did they not eat from the new grain immediately? According to his view, the prohibition of hadash had not yet applied, until after inheritance and settlement?

And we answer: They did not refrain from eating immediately because they had not yet offered the Omer. Rather,

they had no need

to eat from the new grain, because they still had enough manna for food until the day after Passover.

As it is written [Exodus 16:35]: “

The children of Israel ate the manna for forty years, until they came to an inhabited land.

They ate the manna until they came to the edge of the land of Canaan.”

There is an apparent contradiction in the verse, because “an inhabited land” means that they reached Eretz Yisrael proper, on the western side of the Jordan, which is more important than the land of Sihon and Og on the eastern side of the Jordan. Moses was in the land of Sihon and Og, yet longed to enter Eretz Yisrael and said of it, “the good land.”

On the other hand, “the edge of the land of Canaan” means that they were at the edge of the entrance to Eretz Yisrael, on the bank of the Jordan, on its eastern side; that is, they were still in the Plains of Moab, where Moses died, in the land of the Amorites.

It is impossible to say “

until they came to an inhabited land,”

for

it

has already been stated, “

to the edge of the land of Canaan.”

And it is impossible to say, “

to the edge of the land of Canaan,”

for it has already been stated, “

until they came to an inhabited land.”

How, then,

can the two verses be reconciled?

Rather,

Moses died on the seventh of Adar [the source from which this is derived will be explained below], and the place of his death was “the edge of the land of Canaan,” on the eastern side of the Jordan.

and the place of his death was at “the edge of the land of Canaan,” on the eastern side of the Jordan.

And

then the

manna ceased falling.

And they subsisted,

eating

from the manna that was in their vessels until the sixteenth of Nisan,

until they came to “an inhabited land” on the western side of the Jordan.

Thus, the manna sufficed for them until the sixteenth of Nisan. Therefore, they did not eat from the new grain until then, not because of the prohibition of hadash.

It was taught in another beraita: “

The children of Israel ate the manna for forty years.”

Is it possible that

during

forty years

complete

they ate

manna?

But

only

for forty years minus thirty days did they eat it!

For the manna began to fall on the sixteenth of Iyyar and ceased on the fifteenth of Nisan?

Rather,

the verse

comes to tell you: The cakes that they brought out of Egypt had the taste of manna.

This is considered as though they had eaten manna beginning with the Exodus from Egypt, on the fifteenth of Nisan, and there were therefore forty complete years.

It was taught in another beraita: Moses died on the seventh of Adar, and he was born on the seventh of Adar.

From where is it derived that he died on the seventh of Adar?

As it is stated

at the end of Deuteronomy: “

And Moses, the servant of the Lord, died there.”

And it is written, “

And the children of Israel wept for Moses in the Plains of Moab for thirty days.”

Thus, they remained in the Plains of Moab for thirty days after Moses died.

And it is written

at the beginning of the Book of Joshua: “

And it came to pass after the death of Moses, the servant of the Lord,”

and it is written

later, that God said to Joshua immediately upon the conclusion of the thirty days: “

Moses My servant is dead; now arise and cross”

the Jordan.

And it is written

that Joshua commanded the officers of the people: “

Pass through the midst of the camp and command the people, saying: Prepare provisions for yourselves, for in another three days you shall cross the Jordan.”

Thus, there were another three days, making a total of thirty-three days from the death of Moses our master until they crossed the Jordan.

And it is written, “

And the people went up from the Jordan on the tenth day of the first month.”

That is, on the tenth of Nisan.

Subtract from it,

counting backward from the tenth of Nisan

thirty-three days,

to the death of Moses our master.

You learn from this that Moses died on the seventh of Adar,

leaving twenty-three days in Adar [including the day of his death, since Adar is a deficient month of twenty-nine days], and another ten days of Nisan, for a total of thirty-three days.

And from where is it derived that Moses was born on the seventh of Adar?

As it is stated [Deuteronomy 31:2]: “

The verse states:

And he said to them: I am one hundred and twenty years old today; I can no longer go out and come in.”

For there is no need for the verse to state,

Moses did not need to say

“today.”

And

what does the verse intend

by saying “

today”?

It teaches that the Holy One, blessed be He, completes the years of the righteous from day to day and from month to month.

That is, they die on the very day on which they were born,

as it is stated [Exodus 23:26]: “

I shall fill the number of your days.

I will complete the number of your days.”

This is the meaning of Moses’ statement that he had completed one hundred and twenty years that day. Thus, Moses was born on the seventh of Adar.

It was taught: Rabbi Shimon ben Yohai says: Israel were commanded three mitzvot upon entering the Land,

namely: hadash, orla, and kilayim. They were commanded to fulfill them only in Eretz Yisrael, since in the wilderness they neither sowed nor harvested nor planted, and it was not possible to fulfill these mitzvot there,

but they apply both in Eretz Yisrael and outside Eretz Yisrael.

That is, three mitzvot whose initial fulfillment was dependent upon their entering the Land also apply outside Eretz Yisrael.

The mitzva of hadash is explicitly associated in the Torah with “your dwelling places,” which, according to Rabbi Shimon ben Yohai, means everywhere you dwell, even outside Eretz Yisrael.

And the same is true,

by means of a kal va-chomer from hadash, we learn with regard to kilayim and orla

that they apply

also outside Eretz Yisrael:

And just as “

hadash,”

whose prohibition is less severe in three respects:

Its prohibition is not an eternal prohibition,

because the prohibition against eating new grain lasts only until the end of the sixteenth of Nisan, the day of the offering of the Omer.

And its prohibition is not a prohibition against deriving benefit,

but only a prohibition against eating.

And there is a means of permitting its prohibition,

since on the sixteenth of Nisan itself it becomes permitted if the Omer has been offered .

Nevertheless, it

applies both in Eretz Yisrael and outside Eretz Yisrael.

A kal va-chomer applies to

kilayim, whose prohibition is an eternal prohibition,

because if one sows wheat together with a grape seed, what grows is forbidden forever.

And their prohibition is a prohibition against deriving benefit,

and there is no means of permitting their prohibition. Is it not logical that they should apply both in Eretz Yisrael and outside Eretz Yisrael?

And the same is true,

from that same kal va-chomer one can also learn

with regard to orla,

that it applies outside Eretz Yisrael

in two respects:

orla is more stringent than kilayim in two of the three respects listed above. Although its prohibition is not an eternal prohibition, since after three years the prohibition of orla lapses, it is nevertheless forbidden to derive benefit from it, and there is no means of permitting its prohibition: the fruits of orla remain forbidden forever, and there is no means of permitting the prohibition of orla.