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.

All communal and individual sacrifices require libation offerings, except for the bechor-offering, the maaser-offering, the pesach-offering, the chatas-offering, and the asham-offering. However, the chatas-offering of a metzora and his asham-offering do require libation offerings.

No communal offerings require leaning, except the bull which comes for any of the commandments and the he-goat designated to be sent [to Azazel]. R’ Shimon says: Even the he-goats for idolatry. All offerings of individuals require leaning, except for the bechor-offering, the maaseroffering, and the pesach-offering. An heir performs leaning, and brings libations, and makes a temurah exchange.

All must perform leaning, except for a deaf-mute, an imbecile, a minor, a blind man, a non-Jew, a slave, an agent, and a woman. Leaning is [considered] a remainder of the precept; [it is done] on the head, with two hands. In the place where the leaning is performed [the animal] is slaughtered, and the leaning immediately precedes the slaughtering.

There is stringency to [the rite of] leaning over [the rite of] waving, and stringency to [the rite of] waving over [the rite of] leaning. One may perform waving on behalf of all the fellow [owners] but one may not lean on behalf of all the fellow [owners]. The stringency of waving [is] that waving applies [both] to individual and communal offerings; while living and when slaughtered; with living matter and with non-living matter; which is not the case with leaning.

R’ Yishmael says: The omer was brought on the Sabbath from three seah, and on a weekday from five. But the Sages say: Whether on the Sabbath or on a weekday, it came from three. R’ Chanina, the administrator of the Kohanim, says: On the Sabbath it was reaped by an individual, with one sickle, and in one basket; on a weekday by three, in three baskets, with three sickles. But the Sages say: Whether on the Sabbath or on weekdays, [it was done] by three [people], with three baskets, and three sickles.

The mitzvah of the omer is that it come from the closest [fields]. If that which is closest to Jerusalem did not ripen, we may bring it from any place. It once occurred that it came from Gaggoth Tzerifin, and the shtei halechem from the Ein Socher valley.

How did they do it? The court agents would go out on the eve of the Festival and make it into bundles while it was attached to the ground, so that it would be easier to reap. All of the towns nearby would gather there so that it should be reaped with great ceremony. As soon as it became dark, he would say to them, ‘‘Has the sun set?’’ and they would say, ‘‘Yes.’’ ‘‘Has the sun set?’’ and they would say, ‘‘Yes.’’ ‘‘This sickle?’’ and they would say, ‘‘Yes.’’ ‘‘This sickle?’’ and they would say, ‘‘Yes.’’ ‘‘This basket?’’ and they would say, ‘‘Yes.’’ ‘‘This basket?’’ and they would say, ‘‘Yes.’’ On the Sabbath, he would say to them, ‘‘This Sabbath?’’ and they would say, ‘‘Yes.’’ ‘‘This Sabbath?’’ and they would say, ‘‘Yes.’’ ‘‘Shall I reap?’’ and they would say to him, ‘‘Reap!’’ ‘‘Shall I reap?’’ and they would say to him, ‘‘Reap!’’ Three times for each item, and they would say to him, ‘‘Yes, yes, yes.’’ Why was all this necessary? Because of the Baytusim, who said that the omer is not reaped on motzaei Yom Tov.