Komentaryong Sumisipi para sa Levitico 23:9

[He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce]. Having related one of the decrees that Rabban Yohanan ben Zakkai made after the destruction of the Temple, the mishnah now relates another, similar decree. We need to note a little bit of background to understand this. On the second day of Pesah, when the Temple still stood, the Omer offering of barley was harvested and brought to the Temple and waved by a priest. After this day, it was permitted to eat from the new grain harvest (see Leviticus 23:9-14). Since people outside of Jerusalem would not know precisely when the Omer had been offered, they would wait at least half of the day before they would eat from the new harvest. When the Temple was destroyed and they could no longer offer the Omer, the rabbis derived from the Torah that the new produce could be eaten as soon as the second day of Pesah began. In other words, without an Omer sacrifice the day itself allowed the new harvest. Again, Rabban Yohanan ben Zakkai perceived a problem. If people would eat from the new harvest immediately on the 16th of Nissan, when the Temple is rebuilt they would forget that they need to wait until the Omer is offered. Therefore he decreed that the new produce could not be eaten for the entire day. It is interesting to note that the rabbis who lived close to the destruction of the Temple believed that it would speedily be rebuilt. Just as they began working on the rebuilding of the First Temple only 70 years after its destruction, rabbis who lived in the first and early second century probably assumed that their Temple would also be rebuilt in a short time. However, after the Bar Kokhba revolt was crushed, it probably began to dawn on many that the realistic chances of the Temple being speedily rebuilt were not good. The hopes of course never died, but this type of legislative activity making decrees lest the Temple be rebuilt quickly, were more characteristic of the pre Bar Kokhba period.

Our ancestors have said [Menaḥot 66a] that the six days are to be counted “from when the first standing grain is reaped” [: 9]. It is also plausible that the seventh day is to be added on to the six days, in which case Scripture distinguishes between the beginning and the end of the festival in order to admonish you must not do work. Note that Scripture did not say “any work” [e.g., Exodus 20: 10], because here the meaning is “any servile work” [e.g., Leviticus 23: 7] (in the one place where “any work” is used in this context it is immediately qualified by “except…” [Exodus 12: 16]). Since Scripture has mentioned Passover, during which one is required to visit the Sanctuary, Scripture then proceeds to discuss the second and the third holidays. Thus Scripture does not here mention the New Year, nor Yom Kippur, because on those days the congregation does not gather together in the Sanctuary.

The phrase when you come to the land is not mentioned until now, because we had to keep the Sabbath even in the wilderness (which is why the passage dealing with the Sabbath [Exodus 35:2–3] appears next to the passage dealing with the Tabernacle), and because we observed one Passover at Mount Sinai.