There are three [categories of] olives, each with three oils. The first olive — he picks it from the top of the olive tree, and pounds and places [it] in the basket. R’ Yehudah says: Around the basket. This is the first. He presses with the beam — R’ Yehudah says: With stones — this is the second. He again grinds and presses [them]; this is the third. The first is for the menorah and the rest is for minchah-offerings. The second olive — he picks it from the rooftop and pounds and places [it] in the basket. R’ Yehudah says: Around the basket. This is the first. He presses with the beam — R’ Yehudah says: With stones — this is the second. He again grinds and presses [them]; this is the third. The first is for the menorah and the rest is for minchah-offerings. The third olive — he packs it inside the house until it decays and he takes it up and dries it atop the roof, and pounds and places [it] into the basket. R’ Yehudah says: Around the basket. This is the first. He presses with the beam — R’ Yehudah says: With stones — this is the second. He again grinds and presses [them]; this is the third. The first is for the menorah and the rest is for minchah-offerings.

The first of the first is the most superior. The second of the first and the first of the second are equal. The third of the first, the second of the second, and the first of the third are equal. The third of the second and the second of the third are equal. The third of the third is the most inferior. One could deduce that the minchah-offerings should also require pure olive oil; if the menorah, which is not for consumption, requires pure olive oil, surely the minchah-offerings, which are for consumption, should require pure olive oil. Therefore, Scripture teaches: pure, beaten for the light — but not pure, beaten for the minchah-offerings.

And from where did they bring the wine? Kerusim and Hattulim are the preferred areas for wine. Second to them are Beth Rimah and Beth Lavan in the highland and Kefar Signah in the valley. All lands are valid, but they would bring from these. We do not bring either from a fertilized field, or from an irrigated field, or from those [vines] between which vegetation grew; but if one brought, it is valid. We do not bring from Elioston wine, but if one brought, it is valid. We do not bring from old [wine]; [these are] the words of Rabbi. But the Sages declare [it] fit. We do not bring either sweetened [wine], or smoked, or cooked; and if one brought, it is invalid. We do not bring from espaliers but only from trailing vines and from well-cultivated vineyards.

They did not store it in large casks but rather in small barrels, and one does not fill the barrel to its rim so that it should be aromatic. One does not bring from its mouth because of the mold, nor from its bottom because of the sediment. Rather, one brings from the middle third and from its middle. How does he check? The treasurer sits with the reed in his hand. [When] it exuded the vein [of sediment], he struck with the reed. R’ Yose bar R’ Yehudah says: Wine in which mold developed is unfit, as it is stated (Num. 28:19-20, 31): Unblemished they shall be for you and their minchah-offerings; unblemished they shall be for you and their libations.

1. There were two dry measures in the Temple: the issaron and the half-issaron. R’ Meir says: An issaron, an issaron, and a half issaron. What was the function of the issaron? All minchah-offerings were measured in it. One did not measure with [one of] three [essronos] for the bull, nor with [one of] two [essronos] for the ram; rather, he measured them by the issaron. What was the function of the half-issaron? The chavitin of the Kohen Gadol were measured in it, half in the morning and half in the afternoon.

2. There were seven liquid measures in the Temple: a hin, a half of a hin, a third of a hin, and a fourth of a hin; a log, a half-log, and a quarter-log. R’ Eliezer bar Tzadok says: There were notches in the hin: until here for the bull; until here for the ram; and until here for the lamb. R’ Shimon says: There was no hin there, for what function did the hin serve? Rather, there was a larger measure of a log and a half, with which one would measure the minchah-offering of the Kohen Gadol, a log and a half in the morning and a log and a half in the afternoon.

What was the function of the quarter [-log]? A quarter [-log] of water for the metzora and a quarter [-log] of oil for the nazir. What was the function of the half-log? A half-log of water for a sotah and a half-log of oil for the todah-offering. They measured all minchah-offerings with the log. Even for a minchah-offering of sixty issaron, one supplies for them sixty log. R’ Eliezer ben Yaakov says: Even a minchah-offering of sixty issaron contains only its one log; as it is stated (Lev. 14:21): for a minchah-offering, and a log of oil. Six for the bull, four for the ram, three for the lamb, and three and a half for the menorah; [on the basis of] half a log for each lamp.

One may mix together the libation offerings of rams with those of bulls, the libation offerings of lambs with those of lambs, those of an individual with those of the community, [and] those of today with those of yesterday. But one may not mix together the libation offerings of lambs with those of bulls and rams. If he combined [the ingredients of] each of them separately and they [then] mixed together, they are valid; if before they were combined, they are invalid. The lamb which comes with the omer-offering, although [the size of] its minchah-offering is doubled, its libations are not doubled.

All the measures which were in the Temple were heaped, except for that of the Kohen Gadol, which was heaped within. The overflow of the liquid measures is sanctified, but the overflow of the dry measures is not sanctified. R’ Akiva says: The liquid measures are consecrated; therefore their overflow is sanctified. The dry measures are not consecrated; therefore their overflow is not sanctified. R’ Yose says: [It is] not for this reason. Rather, [it is because] the liquid is displaced whereas the solid is not displaced.