This sugya delves into the prohibition of eating  from Chodosh  (the “new crop of grain”) until the second day of Pesach, when the korban of the Omer is brought.  After that point in time, all grain is considered Yoshon (i.e. from the previous crop) and may be consumed.  The Gemara teaches that although the Bais Hamikdash was destroyed and the korbon Omer is no longer brought, the prohibition to eat from the “Chodosh” crop still exists – and this crop is only deemed Yoshon after the second day of Pesach.

 There is a dispute among the T’naim if the prohibition to eat Chodosh applies only in Eretz Yisroel (similar to Terumos and Maa’sros).  Although most Rishonim and Poskim in Shulchan Aruch conclude that the issur of Chodosh also applies to Chutz La’aretz, the traditional approach (at least among Ashkenzaim) was to permit the consumption of Chodosh in Chutz La’aretz.  The Poskim offer several reasons for this leniency, which are discussed at length in this sugya.

Among the questions discussed:

• Is the issur of Chodosh relevant in Chutz La’aretz?
• Assuming there is an issur  of Chodosh in Chutz La’aretz, is it min Hatorah or M’drabanan?
• If a non- Jew owns land, is his grain also included in the issur of Chodosh?
• Could this be used as a heter in Chutz La’aretz where most fields are owned by non-Jews?
• Can one rely on a “S’fek Sfeika” in Chutz La’aretz?
• Should a Ba’al Nefesh be stringent?
• Is there a difference between pure grain and ta'aroves?
• Is beer (produced from grain) also included in this issur?
• If one is makpid on Yoshon, is he allowed to provide someone else with Chodosh (for example, serving Chodosh at his simcha)?