If the remainder of the mincha offering becomes impure, lost, or burned before the kometz is offered, according to Rabbi Eliezer and Rabbi Yehoshua's approaches regarding sacrifices, one can explain what they would each hold on whether the kometz may still be burned. In the case of animal sacrifices, Rabbi Eliezer permits the sprinkling of the blood even if there is no meat left, whereas Rabbi Yehoshua forbids it.

Rav explains that Rabbi Yehoshua's restriction only applies if the entire remainder is lost; however, if even a portion remains, the kometz may be burned. This aligns with his view on animal sacrifices - that if even an olive-bulk of meat or sacrificial fats remains, the blood may be sprinkled.

Does the kometz require a sacred vessel after being taken from the meal offering, or can it be brought by hand to the altar? Rabbi Shimon and the Sages differ on this requirement, with Rabbi Shimon ruling that a vessel is not required at this stage. The Gemara explores three different approaches to explain the underlying logic of Rabbi Shimon's lenient view, bringing braitot to challenge the different opinions.

If the kometz is split into two parts, the Mishna rules that it can be burned in two separate actions. However, Rabbi Yochanan and Rabbi Yehoshua ben Levi disagree about whether it can be split into more than two parts. What is the basis of their debate?

Rabbi Yochanan and Rabbi Chanina disagree about the exact point at which the burning of the kometz renders the remainder permitted for consumption.