De Specialibus Legibus (lib. i‑iv)

and the sheaf of the first fruits is barley, calculated for the innocent and blameless use of the inferior animals; for since it is not consistent with holiness to offer first fruits of everything, since most things are made rather for pleasure than for any actually indispensable use, it is also not consistent with holiness to enjoy and partake of any thing which is given for food, without first giving thanks to that being to whom it is becoming and pious to offer them. That portion of the food which was honoured with the second place, namely, barley, was ordered by the law to be offered as first fruits; for the first honours were assigned to wheat, of which it has deferred the offering of the first fruits, as being more honourable, to a more suitable season.

The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (πεντηκοστός). And on it it is the custom to offer up two leavened loaves made of wheat, as a first fruit of the best kind of food made of corn; either because, before the fruit of the year is converted to the use of man, the first produce of the new crop, the first gathered corn that appears is offered as a first fruit, in order that by an insignificant emblem the people may display their grateful disposition;

or else because the fruit of wheat is most especially the first and most excellent of all productions.

And the bread is leavened because the law forbids any one to offer unleavened bread upon the altar; not in order that there should be any contradiction in the injunctions given, but that in a manner the giving and receiving may be of one sort; the receiving being gratitude from those who offer it, and the giving an unhesitating bestowal of the customary blessings on those who offer. [*]( The whole of this passage appears corrupt and unintelligible. Mangey especially points out that what was forbidden was not to offer unleavened bread, but leavened bread upon the altar. See Exodus xxiii. 18.) Not indeed to that [...]

For those to whom such an action is permitted will use the offerings when they have once been consecrated:

and it is permitted to the priests; and the leaven is also an emblem of two other things; first of all of that most perfect and entire food, than which one cannot, among all the things of daily use, find any which is better and more advantageous; and the fruit of wheat is the best of all the things that are sown; so that it is fitting, that that should be offered as the most excellent of first fruits, for the most excellent gift.

The second is a more figurative meaning, implying that every thing which is leavened is apt to inflate and elate; and joy is an irrational elation of the soul. Now man is not by nature disposed to rejoice at anything that exists more than at an abundant and sufficient supply of necessaries; for which it is very proper to give thanks joyfully, making a display of gratitude, for the invisible happiness affecting the mind, which shall be perceptible to the outward senses through the medium of the leavened loaves;

and these first fruits are loaves, not corn, because when there is corn there is no longer anything wanting for the enjoyment of food, for it is said that the wheat is the last of all the grains which are sown to ripen and to come to harvest.

And there are thus two most excellent acts of thanksgiving having a reference to two distinct times; to the past, in which we have been saved from experiencing the evils of scarcity and hunger while living in happiness and plenty; and to the future, because we have provided ourselves with supplies and abundant preparations for it. [*]( The whole of this passage appears corrupt and unintelligible. Mangey especially points out that what was forbidden was not to offer unleavened bread, but leavened bread upon the altar. See Exodus xxiii. 18.)

Immediately after comes the festival of the sacred moon; in which it is the custom to play the trumpet in the temple at the same moment that the sacrifices are offered. From which practise this is called the true feast of trumpets, and there are two reasons for it, one peculiar to the nation, and the other common to all mankind. Peculiar to the nation, as being a commemoration of that most marvellous, wonderful, and miraculous event that took place when the holy oracles of the law were given;

for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished.

And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another.

And by both these kinds of war the things on earth are injured. They are injured by the enemies, by the cutting down of trees, and by conflagrations; and also by natural injuries, such as droughts, heavy rains, lightning from heaven, snow and cold; the usual harmony of the seasons of the year being transformed into a want of all concord.

On this account it is that the law has given this festival the name of a warlike instrument, in order to show the proper gratitude to God as the giver of peace, who has abolished all seditions in cities, and in all parts of the universe, and has produced plenty and prosperity, not allowing a single spark that could tend to the destruction of the crops to be kindled into flame.

And after the feast of trumpets the solemnity of the fast is celebrated,

and this Moses has called the greatest of the festivals, denominating it in his national language the sabbath

The first reason is the temperance which the lawgiver is continually exhorting men to display at all times, both in their language and in their appetites, both in and below the belly. And he most especially enjoins them to display it now, when he devotes a day to the particular observances of it. For when a person has once learnt to be indifferent to meat and drink, those very necessary things, what can there be of things which are superfluous that he would find any difficulty in disregarding?

The second reason is, that every one is at this time occupied in prayers and supplications, and since they all devote their entire leisure to nothing else from morning till evening, except to most acceptable prayers by which they endeavour to gain the favour of God, entreating pardon for their sins and hoping for his mercy, not for their own merits but through the compassionate nature of that Being who will have forgiveness rather than punishment.

The third is an account of the time at which this fast is fixed to take place; for by this season all the fruits which the earth has produced during the whole year are gathered in. And therefore to proceed at once to devour what has been produced Moses looked upon as an act of greediness; but to fast, and to abstain from touching food, he considered a mark of perfect piety which teaches the mind not to trust to the food which it may have prepared as the cause of health or life.

Therefore those who, after the gathering in of the harvest, abstain from the food, do almost declare in express words, "We have with joy received, and we shall cheerfully store up the bounteous gifts of nature; but we do not ascribe to any corruptible thing the cause of our own durable existence, but we attribute that to the Saviour, to the God who rules in the world, and who is able, either by means of these things or without them, to nourish and to preserve us.