1) TOSFOS DH Litra Batzel she'Tikno v'Zar'o Mis'aser l'Fi Kulo
úåñôåú ã"ä ìéèøà áöì ùúé÷ðå åæøòå îúòùø ìôé ëåìå
(SUMMARY: Tosfos asks from a Beraisa in Nedarim.)
öøéê ìééùá ãìà úé÷ùé äà ãúðéà áñåó äðåãø îï äéø÷ (ðãøéí ðç:)
(a) Question: We must resolve so it will not be difficult from a Beraisa in Nedarim (58b)!
ìéèøà îòùø (ùæøòä á÷ø÷ò åäöîéçä) [ö"ì èáì ùæøòä á÷ø÷ò åäùáéçä - ùéèä î÷åáöú] åäøé äéà ëòùø ìéèøéï çééáú áîòùø åáùáéòéú åàåúä ìéèøà îòùø òìéä îî÷åí àçø ìôé çùáåï
1. Citation (58b - Beraisa): If one planted a Litra of Ma'aser Tevel (Terumas Ma'aser was not separated from it) in the ground, and it increased, and [now] it is 10 Litrin, [all of] it is obligated in Ma'aser or in [laws of] Shemitah, and that Litra (that he planted), he separates the [Terumas] Ma'aser on it from elsewhere, according to the calculation. (I.e. he takes a ninth of a Litra of other Ma'aser to be Terumas Ma'aser, so it is a 10th of it and the Litra combined.)
åáãáø ùàéï æøòå ëìä îééøé ëãîùîò áàåúä ñåâéà ìëàåøä
2. It discusses something whose seed does not decompose, like that Sugya seems to connote (that the initial Litra is still intact. It connotes that there that he fully tithes all 10 Litrim. Here we say that the Ikar need not be tithed if it is not normal to plant it. There it taught Stam, i.e. even if it is not normal to plant it! - Olas Shlomo. Even if our Gemara merely rejects that perhaps it depends on whether it is not normal to plant it, we should have proven from there that it does not depend on this - PF.)
2) TOSFOS DH Chazar v'Nakvo ka'Amrat
úåñôåú ã"ä çæø åð÷áå ÷àîøú
(SUMMARY: Tosfos explains why R. Chanina was unsure.)
ôéøù á÷åðè' ãàú''ì ìà àæìéðï áúø òé÷ø åúåñôú ùâãì ìàçø ð÷éáä áòé òùåøé àáì òé÷ø ìà îéçééá äìëê ìà îöé ìòùåøé îï äòé÷ø òì äúåñôú ãäåä ìéä îï äôèåø
(a) Explanation (Rashi): If you will say that it does not depend on the Ikar, and the addition that grew after puncturing must be tithed, but the Ikar need not be tithed, therefore one cannot tithe from the Ikar on the addition, for this is from exempt [on Chayav].
åæäå úéîä ùäøé äëì îòåøá ìâîøé îä ùâãì ÷åãí ð÷éáä åîä ùâãì ìàçø ð÷éáä
(b) Question: This is astounding. Everything is totally mixed, what grew before puncturing and what grew after puncturing!
åáä÷åîõ øáä (ìòéì ãó ì:) àîø âáé çãù åéùï ëéöã òåùä öåáø âåøðå ìúåëå
1. Above (30b) it says about old and new (Mitzri beans from different year. One cannot tithe from one year to exempt beans of the other.) How does he [tithe them]? He mixes them all together [and takes a 10th. We assume that they mix uniformly, so he takes a 10th of the old and a 10th of the new. Also here he should be able to do so!)
åùîà àôùø ìäéåú ùäòé÷ø äåñéó ìàçø ð÷éáä åîìîòìä äåñéó (òðáéí) [ö"ì òðôéí] äøáä
(c) Answer: Perhaps it is possible that the Ikar (roots) increased after puncturing, and [this enabled that] above it added many branches! (If we will not totally mix the Peros, perhaps we will tithe from old branches on new, which is Patur on Chayav, or vice-versa.)
3) TOSFOS DH Beitzei Nivlas Ohf Tahor
úåñôåú ã"ä áéöé ðáìú òåó èäåø
(SUMMARY: Tosfos discusses the difference between inside and outside.)
ëâåï áéöéí äîòåøéí áúøðâåìú î÷öúï áçåõ ùáùòú îéúä äúçéìä ìäèéì áéöúä ùáôðéí ëâåï àí äëðéñ ôéå ìîòéä åàëìï áôðéí
(a) Explanation #1: E.g. this refers to eggs rooted in a hen that are partially outside, that at the time of death it began to lay its egg inside, e.g. he entered his mouth to its innards and ate them inside;
îèîàéï áâãéí àáéú äáìéòä ëãéï ðáéìú òåó èäåø åìà àîøéðï áèìä ãòúå
1. They are Metam'ah Begadim b'Beis ha'Bli'ah, like the law of Nivlas Ohf Tahor. We do not say that Batlah Daito [Etzel Kol Adam, i.e. we ignore his conduct, since it is unlike that of normal people].
åäà ãúðéà áâîøà ãáéöä (ãó æ.) äàåëì îðáìú òåó èäåø åîï äùìì ùì áéöéí èäåø
(b) Implied question: A Beraisa (Beitzah 7a) teaches that one who eats from Nivlas Ohf Tahor or the Shalal (cluster) of eggs is Tahor!
îéúå÷îà ðîé áúìùéðäå åàëìéðäå àáøàé àáì àëìéðäå âåàé äëé ðîé ãîèîàå ëê ôé' á÷åðèøñ
(c) Answer #1: We establish it when he detached them and ate them outside, but if he ate them inside, indeed they are Metamei. So Rashi explained.
åæå äéà äìëúà áìà èòîà ãàèå áùáéì ùäëðéñ ôéå áúåê îòéä éçùáå éåúø áùø
(d) Objection: This is a Halachah without a reason. Because he entered his mouth into its innards, it is considered more meat (it is called Nivlas Ohf)?!
àìà äúí îééøé áâîåøåú ùðâîø çìîåï ùìäí
(e) Answer #2: Rather, there we discuss finished eggs, that the yolk was finished. (They are not considered meat. One may eat them with milk!)
åäà ãîôìéâ áéï àùëåì ìùìì åìà îôìéâ áùìì âåôéä áéï âîåøåú ìùàéðí âîåøåú
(f) Implied question: Why do we distinguish between Eshkol and Shalal, and we do not distinguish within Shalal itself, between finished and unfinished?
ãìîà ùàéðí âîåøåú àùëåì ÷øé ìäå ëã÷àîø äúí áçã ìéùðà åîàé àùëåì îäðê ãîòåøé áàùëåì
(g) Answer: Perhaps those that are not finished he calls Eshkol, like it says there in one version "and what is Eshkol? It is those that are attached to the Eshkol";
åàôé' ìîàï ãîèäø ðîé áàéðí âîåøåú äééðå áù÷øåáåú ìâîø ãìà îòøå ëåìé äàé
1. And even according to the opinion that is Metaher when they are not finished, this is when they are close to being finished. They are not so connected.
åäà ãîèäø äëà ùáçåõ
(h) Implied question: Why are we Metaher here outside?
äééðå èòîà îùåí ãîéúä òåùä ðéôåì ëãàîø ô' áäîä äî÷ùä (çåìéï òâ:) âáé àáø äîãåìãì
(i) Answer: It is because death makes Nipul (it is as if they were laid, and they are not part of the bird), like it says in Chulin (73b) about a dangling limb.
åà''ú åîðà ìéä ãîééøé äëà áàëìï áôðéí ãìîà áúìùéðäå åàëìéðäå
(j) Question: What is his source that we discuss here when he ate them inside? Perhaps he detached them and ate them!
åéù ìåîø ãàé áúìùéðäå àí ëï äåä ìï ìîâæø áçåõ àèå ùáôðéí ìôé ùàéï ìéãò îä äéä áçåõ åîä äéä áôðéí
(k) Answer #1: If he detached them, if so we should decree about outside due to inside, because one cannot know what was outside and what was inside.
åòåã ãìà äåä ìï ìîéîø àìà ùáçåõ àéï îèîàéï åàðà éãòðà ãùáôðéí îèîàéï
(l) Answer #2: We should have said only that what is outside is not Metamei, and I would know that what is inside is Metamei!
åîãð÷è ùáôðéí ùîò îéðä ãîééøé àôéìå àëìå áôðéí
1. Since it mentioned inside, this shows that we discuss even if he ate inside.
åø''ú îöà áñôø øáéðå âøùåï îòé ðáìú òåó èäåø î÷öúä áçåõ ëå' ùãøê äòåó ñîåê ìîéúúå çåìä åéåöàéï îéòéå ìçåõ
(m) Explanation #2: R. Tam found in R. Gershom's Sefer "innards of Nivlas Ohf Tahor - part is outside...", for normally, a bird close to death is sick, and its innards go outside;
å÷àîø ùáôðéí îèîàéï áâãéí àáéú äáìéòä àò''ô ùäí îàåñéí åìà àåøçà ìîéëìéðäå ãìà àîøéðï áèìä ãòúå àöì ëì àãí
1. It says that what is inside is Metam'ah Begadim b'Beis ha'Bli'ah, even though they are repulsive and it is not normal to eat them. We do not say Batlah Daito Etzel Kol Adam;
åëé âçéï åàëéì ðîé ìà àîøéðï áèìä ãòúå àöì ëì àãí
i. Also when he bent and ate, we do not say Batlah Daito Etzel Kol Adam!
åîùðé úìåù òáéãé àéðùé ãàëìé äëé
2. [The Gemara] answers that something detached, people are wont to eat it like this.
4) TOSFOS DH Tana Kusmin Min Chitin Shiboles Shu'al v'Shifon Min Se'orin
úåñôåú ã"ä úðà ëåñîéï îéï çéèéï ùáåìú ùåòì åùéôåï îéï ùòåøéï
(SUMMARY: Tosfos concludes that this refers to joining for Chalah.)
ìàå ìòðéï ëìàéí îéúðéà
(a) Implied suggestion: This [Beraisa] was taught regarding Kil'ayim.
ãäúðï áøéù ëìàéí äçéèéï åäæåðéï àéðï ëìàéí æä áæä äùòåøéï åùáåìú ùåòì äëåñîéï åäùéôåï äôåì åäñôéø äôåø÷ãï åäèåôç ôåì äìáï åäùòåòéú àéðí ëìàéí æä áæä åëåìï æåæé ÷úðé
(b) Rejection: A Mishnah in Kil'ayim (1:1) teaches that wheat and Zunin are not Kil'ayim with each other. Barley, oats, spelt, rye, broad bean, Nile cowpea (a black legume), grasspea and red grasspea (an inferior kind of barley), hyacinth (white) bean and cowpea (or kidney bean) are not Kil'ayim with each other. And all of them were taught in pairs;
îùîò ãàéðê äåå ëìàéí
1. Inference: The others are Kil'ayim (e.g. wheat and spelt)!
åìòðéï ìöàú éãé îöä áôñç
(c) Implied suggestion: This was taught about being Yotzei Matzah on Pesach.
ìà îéúðéà ãúðéà ì÷îï áñåó åàìå îðçåú (òä:) ìé÷è îëåìï ëæéú åàëìå àí çîõ äåà òðåù ëøú åàí îöä äéà àãí éåöà áä éãé çåáúå áôñç
(d) Rejection: A Beraisa below (75b) teaches that if one took from all of them a k'Zayis and ate it - if it was Chametz, he is Chayav Kares, and if it was Matzah he was Yotzei his obligation during Pesach.
åîëåìï äééðå îëì çîùú äîéðéï ãàé îëì çîù îðçåú äà ÷úðé çîõ åëåìï áàåú îöä
1. "And from all of them" refers to all five species. If it meant all five Menachos, [this cannot be,] for it taught Chametz, and all of them are Matzah! (This Dibur continues on the next Amud.)
70b----------------------------------------70b
àìà ìòðéï çìä îéúðéà åìäëé îééúé ìä àîúðéúéï ãîéúðéà ìâáé çìä ãúðï äçéèéï åäùòåøéï åäëåñîéï åùéáåìú ùåòì åùéôåï äøé àìå çééáéï áçìä åîöèøôéï æä òí æä
(e) Explanation: Rather, it was taught regarding Chalah. Therefore it was brought regarding our Mishnah, which is taught regarding Chalah, for it teaches that wheat, barley, spelt, oats and rye are obligated in Chalah, and they join with each other;
åäê áøééúà ìà ôìéâà àîúðéúéï
(f) Implied question: This Beraisa argues with our Mishnah [which says that all of them join]!
ãîöèøôéï ãîúðéúéï ìàå àëåìäå ÷àîø ùéöèøôå æä òí æä àìà ëãîôøùà áøééúà åëï ôé' á÷åðèøñ
(g) Answer: Our Mishnah says that they join - it does not mean that all join with each other. Rather, [they join] like the Beraisa says. Also Rashi explained like this.
åîéäå òì çðí ãç÷ ãîúðé' (äéà ëîå ëï îùðé) [ö"ì ëîå ëï äéà ùðåéä - ùéèä î÷åáöú] áøéù çìä åôøéê áâîøà áéøåùìîé úîï úðéðï àéæäå îéï áîéðå äçéèéï àéðï îöèøôéí òí äëì àìà òí äëåñîéï äùòåøéï îöèøôåú òí äëì çåõ îï äçéèéï
(h) Objection: There was no need to say so, for also our Mishnah is taught like this in Chalah (1:1), and the Gemara in the Yerushalmi asks that a Mishnah elsewhere teaches "what is Min b'Mino? Wheat does not join with all of them, only with spelt. Barley joins with everything, except for wheat";
[ö"ì åîùðé - ùéèä î÷åáöú] øáé éåñé àåîø ìä ñúí ø' éåðä áùí øáé éåçðï úîï áðùåê åëàï ááìåì
1. And it answers - R. Yosi says it Stam, and R. Yonah says it in the name of R. Yochanan - "there it is Nashuch (they touch and cling, so it one separates them, some of one will stick to the other). Here it is mixed";
ôéøåù ëùäîéðéï áìåìéï [ö"ì æä áæä - ùéèä î÷åáöú] éôä åòåùéï îäï òéñä àçú ëåìï îöèøôéï åëùòåùä òéñä îëì îéï áôðé òöîå àçøé ëï ðåùëéï æä áæä )îöèøôéï( [ö"ì àéï îöèøôéï àìà - öàï ÷ãùéí] áëé äàé âåðà ã÷úðé
2. Explanation: When the species are mixed well with each other, and he makes one dough from them, all of them join. When he makes a dough from each species by itself, and afterwards they are Noshech each other, they join only like this (other Mishnah) teaches.
åääéà ãîééúé áéøåùìîé äéà îùðä áô' áúøà ãçìä
(i) Reference: The [other] Mishnah that the Yerushalmi brings is in Chalah (4:2).
åäà ã÷úðé äúí äùòåøéí îöèøôéï òí äëì (îùîò) [ö"ì çåõ îå äçéèéï ãîùîò - ùéèä î÷åáöú] ãîöèøôéï òí äëåñîéï åäëà ÷úðé ëåñîéï îéï çéèéï îùîò àáì îéï ùòåøéï ìà
(j) Implied question: It teaches there that barley joins with everything except for wheat. This implies that it joins with spelt. Here it says that spelt is a kind of wheat. This implies that it is not a kind of barley!
ìà ÷ùéà îéãé ãäëé ÷àîø ëåñîéï àó îéï çéèéï ùéáåìú ùåòì åùéôåï îéï ùòåøéï ãå÷à
(k) Answer: This is not difficult at all. It says as follows. Spelt is even a kind of wheat. Oats and rye are only kinds of barley.
åà''ú åäðê îéðéï ùäï ëìàéí æä áæä ëãúðï áøéù ëìàéí äéàê äï îöèøôéï äà úðï áô' ùðé ãúøåîåú ëì ùäåà ëìàéí áçáéøå ìà éúøåí îæä òì æä
(l) Question: These species that are Kil'ayim with each other, like the Mishnah in Kil'ayim (1:1) teaches, how can they join? A Mishnah in Terumos (2:6) teaches that anything that is Kil'ayim with another, one may not be Torem (take Terumah) one on the other!
åé''ì ãâáé çìä úìåé äèòí áòéñä ìôé ùòéñåúéäï ãåîåú æå ìæå ëãàéúà áéøåùìîé áô' áúøà ãçìä
(m) Answer #1: Regarding Chalah, it depends on the taste in the dough, because the doughs resemble each other, like it says in the Yerushalmi in Chalah.
åòåã éù ìôøù ãëùéù áëì àçã áôðé òöîå ëãé çéåá çìä àéï úåøîéï îæä òì æä îîéï òì ùàéðå îéðå
(n) Answer #2: When each by itself has enough for an obligation of Chalah, one may not be Torem one on the other, from a species on Eino Mino.
åäëé îåëç áúåñôúà ãçìä ã÷úðé ÷á çéèéï å÷á ùòåøéï å÷á ëåñîéï äøé àìå (àéï îöèøôéï ëùäåà úåøí) [ö"ì îöèøôéï ëùäåà úåøí úåøí - äøù"ù] îëì àçã åàçã ùàéï úåøîéï îîéï òì ùàéðå îéðå
(o) Support: It is proven like this in the Tosefta in Chalah (2:3). It teaches that a Kav of wheat, a Kav of barley, a Kav of spelt, they join. When he is Torem, he is Torem from each one, for one may not be Torem from a species on Eino Mino.
çöé ÷á çéèéï çöé ÷á ùòåøéï åçöé ÷á ëåñîéï ðåèì îï äëåñîéï
1. A half Kav of wheat, a half Kav of barley and a half Kav of spelt, he is Torem from the spelt.
åðøàä ùæäå äèòí ãçîùú øáòéí ÷îç åòåã çééáéï áçìä åîééøé ëâåï ùäùìù îéðéï ðåùëéï ëåìï æä áæä ùëì àçã ðåùê áùðé äîéðéí
(p) Assertion: This is the reason. Five quarter [Kavim] and a small excess of flour are obligated in Chalah. We discuss when the three species are Noshech each other. Each is Noshech the two [other] species;
åîùåí äëé áøéùà úåøí îëì îéï åîéï ëéåï ùäùðéí àçøéí îçåéáéï áìà äùìéùé àáì [ö"ì áñéôà ãáòé ëåìäå - ùéèä î÷åáöú] ìöøó ðåèì îï äëåñîéï ùòéñúå ãåîä ìùðéäí
1. This is why in the Reisha he taught that he is Torem from each species, because the two others are obligated without the third. However, in the Seifa, that he needs all of them to join, he takes from the spelt, for its dough resembles both of them.
5) TOSFOS DH k'Derech Eretz she'Bnei Adam Motzi'im li'Zeri'ah Chitah bi'Klipasah
úåñôåú ã"ä ëãøê ùáðé àãí îåöéàéí ìæøéòä çéèä á÷ìéôú'
(SUMMARY: Tosfos resolves this with the Gemara in Kesuvos.)
åäà ãàîø áñåó ëúåáåú (ãó ÷éà:) åîä çèä ùð÷áøú òøåîä îåöéàä ëîä ìáåùéï
(a) Question: It says in Kesuvos (111b) that wheat is buried bare, and [when it is taken from the ground] it brings out several coverings!
àåîø ø''ú ãäëé ÷àîø àôé' äéúä ð÷áøú òøåîä éåöàä áëîä ìáåùéí
(b) Answer (R. Tam): It means as follows. Even if it is buried bare, it comes out with several coverings.
6) TOSFOS DH Asya Lechem Lechem mi'Matzah
úåñôåú ã"ä àúéà ìçí ìçí îîöä
(SUMMARY: Tosfos concludes that this is needed to include all five species.)
ôé' á÷åðèøñ îä îöä çîùú îéðéï åìà àåøæ åãåçï
(a) Explanation #1 (Rashi): Just like Matzah is from the five species [of grain], but not rice or millet (the Isur Chadash applies only to these species).
å÷ùä ãäåä ìéä ìîéã÷ ëããéé÷ ìòéì äðé àéï àåøæ åãåçï ìà
(b) Question: [The Gemara] should have inferred like it inferred above - these yes, but rice or millet, no!
àìà ðøàä ãàéöèøéê ìøáåú çîùú îéðéï ãìà úéîà ãå÷à ùòåøéï ãîééúé òåîø îéðéä
(c) Explanation #2: It seems that we need to include the five species, lest one say [that Chadash applies] only to barley, from which we bring the Omer.
7) TOSFOS DH Mai Kodem la'Omer
úåñôåú ã"ä îàé ÷åãí ìòåîø
(SUMMARY: Tosfos concludes that the text asks about until when reaping is forbidden.)
ã÷úðé îúðéúéï àñåøéï áçãù ÷åãí ÷öéøú äòåîø àáì ìàçø ÷öéøä ùøé ìàëåì çãù áäàéø îæøç ëê ôé' á÷åðèøñ
(a) Explanation #1: [We ask "what is before the Omer",] which the Mishnah says that Chadash is forbidden? It is before reaping the Omer, but after reaping, one may eat Chadash, from dawn. So Rashi explained.
åæäå ãåç÷ ãëéåï ãáäàéø äîæøç úìéà îéìúà ìîä ìé ìîéð÷è ÷åãí ÷öéøä
(b) Question #1: This is difficult. Since it depends on dawn, why does it mention before reaping?
åòåã áúø äëé ã÷àîø áùìîà ìî''ã ÷åãí äáàú òåîø äééðå ãìà òøéá åúðé ìäå ãìà òøéá àëéìä å÷öéøä áäããé îùåí ã÷öéøä ùøéà îîåöàé éå''è åàëéìä ìà îéùúøéà òã ä÷øáú äòåîø
(c) Question #2: Afterwards it says "granted, according to the opinion that it is before offering the Omer, this is why it did not teach them together. It does not teach together eating and reaping, because reaping is permitted from Motza'ei Yom Tov, and eating is not permitted until offering the Omer;
àìà ìîàï ãàîø ÷åãí ÷öéøú òåîø ìéòøáéðäå åìéúðéðäå àñåøéí áçãù åì÷öåø ìôðé (äòåîø) [ö"ì äôñç]
1. However, according to the opinion that it is before reaping the Omer, they should be taught together - they are forbidden in Chadash and reaping before Pesach.
åäùúà ìãéãéä ðîé àéï æîðí ùåä ãìàçø ÷öéøú äòåîø ùøéà ÷öéøä ìàìúø åàëéìä îéúñøà òã äàéø äîæøç
2. Now also according to him, the times are not the same. After reaping the Omer, reaping is permitted immediately, and eating is forbidden until dawn!
åãç÷ á÷åðèøñ ìôøù ãî÷öéøä òã äàéø äîæøç ìà çùéá ãæéîðéï ãð÷öø ñîåê ìòìåú äùçø
(d) Poor Answer (Rashi): From reaping until dawn is not important, for sometimes it is reaped close to dawn.
åòåã ÷ùä àé äåä úðé àñåø áçãù åì÷öåø ìôðé äôñç äåä îùîò ãáéåí ôñç ùøé ãáùìîà ëé úðé ìä âáé ÷öéøä ðéçà ãáéåí äôñç éå''è äåà åôùéèà ãàñåø ì÷öåø àáì âáé àëéìä ìà îéúðé ìéä
(e) Question #3: Had it taught "Chadash and reaping before Pesach", it would connote that on the day of Pesach it is permitted. Granted, if it is taught about reaping it is fine, for the day of Pesach is Yom Tov, and obviously it is forbidden to reap! However, regarding eating, it could not be taught.
åðøàä ãâøñ îàé ÷åãí ìôñç å÷àé àäà ãúðï åàñåø ì÷öåø ÷åãí ìôñç ø' éåðä àîø ÷åãí ÷öéøú äòåîø
(f) Explanation #2: It seems that the text says "what is before Pesach?" It refers to the Mishnah "it is forbidden to reap before Pesach." R. Yonah says, it is before reaping the Omer.
åäà ã÷úðé ÷åãí ìôñç
1. Implied question: Why does it say "before Pesach"?
îùåí ãáé''è ìéëà ÷öéøä åîéã áìéì è''æ ÷åöøéï äòåîø ìäëé ÷úðé ÷åãí ìôñç
2. Answer: It is because on Yom Tov there is no reaping, and immediately on the night of the 16th they reap the Omer. Therefore, it taught before Pesach.
øáé éåñé áø æáãà àåîø ÷åãí äáàú äòåîø
(g) Explanation #2 (cont.): R. Yosi bar Zavda says, it is before offering the Omer.
åôøéê úðï [àñåøéí áçãù îìôðé äòåîø ëå' áùìîà ìî''ã ÷åãí ÷öéøú äòåîø äééðå ãìà ÷à òøéá åúðé ìäå àìà ìî''ã ÷åãí äáàú äòåîø ìòøáéðäå åìúðéðäå] àñåø áçãù åì÷öåø ìôðé äòåîø:
1. The Gemara asks from the Mishnah, which teaches that Chadash is forbidden before the Omer... Granted, according to the opinion that it is before reaping the Omer, this is why it did not teach them together, but according to the opinion that it is before offering, they should be taught together "it is forbidden in Chadash and reaping before the Omer."