How would they perform the rite of the harvest of the omer? Emissaries of the court would emerge on the eve of the festival of Passover and fashion the stalks of barley into sheaves while the stalks were still attached to the ground, so that it would be convenient to reap them. The residents of all the towns adjacent to the site of the harvest would assemble there, so that it would be harvested with great fanfare.

Once it grew dark, the court emissary says to those assembled: Did the sun set? The assembly says in response: Yes. Did the sun set? They say: Yes. this sickle? Yes. this sickle? says: Yes. this basket? Yes. this basket? Yes. If the sixteenth of Nisan occurs on Shabbat, this Shabbat? Yes. this Shabbat? Yes. Shall I cut the sheaves? And they say to him in response: Cut. Shall I cut ? Cut. Three times with regard to each and every matter, and the assembly says to him: Yes, yes, yes. Why? due to the Boethusians, as they deny the validity of the Oral Law and would say: There is no harvest of the omer at the conclusion of the first Festival

Once the omer was sacrificed people would emerge and find the marketplace of Jerusalem full of the flour from the parched grain of the new crop that was permitted by the waving and the sacrifice of the omer offering. That filling of the marketplace with the new crop was performed not with the approval of the Sages; this is the statement of Rabbi Meir. Rabbi Yehuda says: They would do so with the approval of the Sages. From the moment that the omer offering was sacrificed, the produce of the new crop was permitted immediately. For those distant from Jerusalem, the new crop is permitted from midday and beyond. From the time that the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the day of waving the omer, the sixteenth of Nisan, is entirely prohibited, i.e., one may partake of the new crop only the next day. Rabbi Yehuda said: But isn’t it forbidden by Torah law, as it is stated: “And you shall eat neither bread, nor parched grain, nor fresh grain, until this selfsame day, until you have brought the offering of your God” (Leviticus 23:14)? This means that the new crop is prohibited on the day of the waving unless permitted by sacrifice of the offering. And if so, for what reason is it permitted for those distant to eat the new crop from midday and beyond, when the Temple is standing? It is due to the fact that they know that the members of the court are not indolent in its sacrifice, and certainly by midday the sacrifice of the omer offering has been completed.

Rabbi Abba and Rabbi Hiya were walking on the way. Rabbi Hiya said - It's written "And you will count for yourselves from the morrow after the day of rest, from the day that you brought the sheaf of the waving; [seven complete weeks shall there be]" What does this mean? He responded - the companions have already established it. <>
But come and see - when Israel was in Egypt, they were in the "other domain", and were held in impurity. This is comparable to a woman that is sitting in the days of her impurity. <> After they were circumcised they entered the holy portion called "Covenant". Once they unified with it {the covenant} their uncleanliness went away,like a woman who stops bleeding nida. After they {the blood} stops, "she shall count seven days" is written.

So here, when the joined the holy lot {in the exodus} their uncleanliness stopped. God say, from here forward, make a count to your cleanliness.

"And you shall count for you", "for you" davka, like it says {by a woman counting} "she shall count for her seven days", "for her" = for herself. So here, "for you" = for yourselves.

Why? To become pure from the higher holy waters, and then to bring her to unite with the king, to accept the Torah.

There {it says} "she shall count for her seven days" here {it says} "Seven weeks" Why seven weeks? So that they will become pure in through the water of that river that flows and comes out and it is called "life water", and {thereby} be worthy.

And that "river" has seven "weeks" come out of it. And this is why the Torah says "seven weeks" davka, so that we become worthy, just like a woman who is pure at night to {be intimate} with her husband.

This is what is written, "and when the dew would go down to the camp at night", "on the camp" is written, ad not "and when the dew would go down atnight" but "on the camp" {davka, to show that} it goes down from that point on the days which are called "camp" {wisdom comes from Chochma to the parts of Malchut called days. Or, that when we learn truth, it comes from the higher Truths of the universe}. And then she unites with the holy Kong.

And when does this dew come down? When Israel approach Mt Sinai, then the dew comes down completely, and they become pure, and their impurity leaves them. Israel unites through it {the covenant & dew} with the king, and they receive the Torah, as we have talked about.

And in th at time, "all the rives go to the sea" to become pure and be surrounded, and everything is connected to the holy king.