שִׁבְעָ֥ה שָׁבֻעֹ֖ת תִּסְפָּר־לָ֑ךְ מֵהָחֵ֤ל חֶרְמֵשׁ֙ בַּקָּמָ֔ה תָּחֵ֣ל לִסְפֹּ֔ר שִׁבְעָ֖ה שָׁבֻעֽוֹת׃
Contarás para ti sete semanas, desde o início da foice na plantação começa a contar sete semanas.
Rav Hirsch
V. 3. ארבעים יכנו לא יוסיף. Die Halacha (Makkot 22a) lehrt, daß das Maximum neununddreißig sei, ארבעים חסר אחת und wird die Halacha daran festgehalten: שנאמר במספר ארבעים מנין שהוא סמוך לארבעים, oder nach Raschis Lesart: שהוא סוכם את הארבעים, die Zahl, die zu vierzig führt. Zur Festhaltung dieser Halacha wird also Vers 3 als Fortsetzung des Verses 2 begriffen, und es hieße: innerhalb einer bestimmten Zahl, nämlich innerhalb vierzig, darf er schlagen. Also nicht vierzig, sondern neununddreißig. ריטב׳׳א zu Mackot (daselbst) bemerkt, daß arithmetisch die neun Einer einer Dekade die eigentlichen Zähler, מספר, derselben sind, da die zehn das Ganze als eine Einheit begreift. מספר ארבעים wären daher neununddreißig. Die Beschränkung auf neununddreißig sei jedoch tradierte Halacha (analog dem תספרו חמשים יום (Wajikra 23, 16), das die Schrift selbst (Dewarim 16, 9) als ein Zählen von nur neunundvierzig Tagen, שבעה שבועות תספר לך, erklärt). Der Nachweis durch Zusammenfassen der beiden Verse sei nur רמז.
English Explanation of Mishnah Megillah
On Pesah we read from the portion of the festivals in Leviticus (Torat (Leviticus 23:4).
On Shavuot, “Seven weeks” (Deuteronomy 16:9).
On Rosh Hashanah “On the seventh day on the first of the month” (Leviticus 23:2.
On Yom Hakippurim, “After the death” (Leviticus 16).
On the first day of the Festival [of Sukkot] they read from the portion of the festivals in Leviticus, and on the other days of the Festival [of Sukkot] the [sections] on the offerings of the Festival.
This mishnah lists the portions read on the three pilgrimage holidays, Pesah, Shavuot and Sukkot and on Rosh Hashanah and Yom Hakippurim as well.
Most of these are straightforward and do not require explanation.
The one slightly confusing issue is the readings for Sukkot. On the first day of Sukkot we read from Leviticus 23, the same reading as on Pesah. On the remaining days we read the sacrifices listed for that day in Numbers 29:17 ff. Sukkot differs from Pesah in that on Pesah the same musaf offerings are made every day. On Sukkot each day has a different number of offerings. As an aside, this is one reason why we recite the full Hallel for all seven days of Sukkot but only on the first day of Pesah.
On Shavuot, “Seven weeks” (Deuteronomy 16:9).
On Rosh Hashanah “On the seventh day on the first of the month” (Leviticus 23:2.
On Yom Hakippurim, “After the death” (Leviticus 16).
On the first day of the Festival [of Sukkot] they read from the portion of the festivals in Leviticus, and on the other days of the Festival [of Sukkot] the [sections] on the offerings of the Festival.
This mishnah lists the portions read on the three pilgrimage holidays, Pesah, Shavuot and Sukkot and on Rosh Hashanah and Yom Hakippurim as well.
Most of these are straightforward and do not require explanation.
The one slightly confusing issue is the readings for Sukkot. On the first day of Sukkot we read from Leviticus 23, the same reading as on Pesah. On the remaining days we read the sacrifices listed for that day in Numbers 29:17 ff. Sukkot differs from Pesah in that on Pesah the same musaf offerings are made every day. On Sukkot each day has a different number of offerings. As an aside, this is one reason why we recite the full Hallel for all seven days of Sukkot but only on the first day of Pesah.
Chizkuni
וספרת לך שבע שבתות שנים, ”you are to count for yourself 7 seven year cycles, seven times;” seeing that the Torah speaks of counting in the singular mode, i.e. by a single person, it addresses the High Court which will proclaim the start of the Jubilee year. There is no need to recite a benediction as is the case in Leviticus 23,15 when counting the omer; there two separate counts had been mentioned, days and weeks. This had been repeated also in Deuteronomy 16,9. One was meant for the individuals and one for the High Court.