Zevachim 77A

לשם עצים.

for the sake of wood, not as an offering. Here as well, the priest stipulates that if the man is not a confirmed metzora, the sprinkling of the oil should not be viewed as a rite.

והא איכא שיריים דבעי (מילינהו) [מיכלינהו], ואיכא הך פורתא דלא קמיץ עילויה! דפריק ליה.

The Talmud questions further: But even if the priest removes a handful from the oil and burns it, and also sprinkles from the oil, there is the matter of the remainder of the oil, which must be filled after the removal of the handful so that the priest can perform the sprinkling with a full log, and there is therefore that bit of oil that was added from which the priest did not remove the handful initially. If the one bringing the offering is not a metzora, and the log of oil is a gift, it will turn out that there is a small portion of the oil that was not permitted by the removal of the handful. The Talmud explains that the priest redeems it, i.e., after the sprinklings of the oil have been performed, he stipulates that if the person who brought the offering is not a metzora then the oil should be desacralized by his giving its value to the Temple treasury.

דפריק ליה היכא? אי גוואי ⁠– קא מעייל חולין לעזרה, אי אבראי ⁠– איפסיל ליה ביוצא! לעולם גוואי; חולין ממילא הויין.

The Talmud asks: If you say that he redeems it, where does he redeem it? If he redeems it when the oil is within the walls of the Temple, he would thereby be bringing non-sacred oil into the courtyard. If he redeems the oil outside the courtyard, before he can redeem the oil it would become disqualified due to the prohibition of a consecrated item leaving the courtyard. The Talmud answers: Actually, he redeems the oil when it is within the walls of the Temple. This is permitted because the non-sacred oil is then found in the Temple courtyard by itself, i.e., he did not bring a non-sacred item into the Temple courtyard.