There is a dispute regarding a case where someone vowed to bring a mincha of barley. The Tana Kama says that because such a thing does not exist, we obligate them to bring a mincha of wheat. Rabbi Shimon disagrees and says that what was said is nothing, as there is no voluntary mincha of barley. Chizkiya and Rabbi Yochanan attempt to understand the Tana Kama's position. For Chizkiya, it is based on the view of Beit Shammai who hold that we seize the first expression - the statement "I take upon myself a mincha" already creates an obligation to bring a wheat offering, and what one said afterward (where perhaps it was a retraction) is not accepted at all because it is too late. According to Rabbi Yochanan, who establishes an ukimta for the Mishna, it refers to a case where, when told there is no mincha of barley, the person says that they did not know, and had they known, they would have vowed wheat.

There is another dispute in our Mishna between Chizkiya and Rabbi Yochanan that appears to present opinions opposite to what they said previously, but the Gemara explains the matter. Chizkiya retracted and agreed with Rabbi Yochanan, while Rabbi Yochanan challenged his retraction and explained how Chizkiya could have explained the words of the Mishna according to his original logic.

Zeiri limits the words of the Mishna to a case where one said "I take upon myself a mincha...", but if one did not say "mincha" but rather "I take upon myself barley" or "I take upon myself a barley mincha," we do not apply the principle of seizing the first expression. Rava challenges Rav Nachman regarding Zeiri's words based on our Mishna, but Rav Nachman resolves his challenges.

One who volunteers to bring more than sixty issaron must bring sixty in one vessel and the remainder in another vessel. Why is sixty established as the maximum amount for a single vessel? The Tana Kama explains this based on the day that has the most libations in the Temple - the first day of Sukkot that falls on Shabbat, when they bring libations in the amount of sixty-one issaron. Rabbi Shimon disagrees and says it is based on what can be mixed in one vessel; more than sixty is impossible. The Sages challenge him as to why specifically this number was chosen. Rabbi Shimon responds that this is the case with all measurements established by the Sages. The Gemara challenges Rabbi Shimon, noting that a mincha is valid even if it was not actually mixed, so why is the potential for mixing so important? They answer based on the words of Rabbi Zeira, that it must be eligible for mixing (anything eligible for mixing, the lack of mixing does not invalidate it; but anything not eligible for mixing, the lack of mixing invalidates it).