1) BLOOD BECOMES UNFIT FOR "ZERIKAH" AT SUNSET
OPINIONS: The Gemara states that blood becomes disqualified for Zerikah at the arrival of Sheki'as ha'Chamah, sunset. This law is derived from the verse, "b'Yom Hakrivo Es Zivcho Ye'achel" -- "he may eat it on the day that it is offered" (Vayikra 7:16), which teaches that on the same day that one slaughters the Korban, he should bring the blood close, and on the day that one does not slaughter, he should not bring the blood close.
How exactly does this Derashah teach that blood becomes disqualified at Sheki'as ha'Chamah?
(a) RASHI (DH ba'Yom) explains that the Gemara means that one must perform Shechitah and Zerikah only on one day, and he may not leave the blood on the Mizbe'ach overnight in order to perform Zerikah the next day.
TOSFOS (DH Minayin) has difficulty with Rashi's explanation. Tosfos says that it is obvious that Zerikah may not be done at night, since the verse says, "ba'Yom Tzavoso" -- "on the day he was commanded" (Vayikra 7:38). Why, then, would one think that he may do Zerikah the following day? Tosfos says that one might have thought that just as one is not Chayav for Pigul or Nosar when he eats the blood of a Korban that is Pigul or Nosar (although he is Chayav for the prohibition against eating blood), he also may perform the Zerikah of the blood the following day. However, Tosfos rejects this reasoning, because the law is that wood and incense -- which become sanctified when placed in a Kli Shares -- become Pasul due to Linah even though there is no applicable prohibition of Nosar (see 46b, according to Rebbi Shimon). Moreover, if this would have been the point of the Gemara, the Gemara would have asked, "What is the source that blood becomes Pasul through Linah," and not, "What is the source that blood becomes Pasul at Sheki'as ha'Chamah?"
(b) TOSFOS explains instead that the Gemara is teaching an entirely different Halachah. Tosfos maintains that when the Gemara mentions the term "Sheki'as ha'Chamah," it usually refers to Tzeis ha'Kochavim, the appearance of the stars, which, according to Tosfos, occurs 72 minutes after sunset. Without the Gemara's Derashah from the verse, one would know that blood becomes Pasul for Zerikah at Tzeis ha'Kochavim. The Gemara derives from the verse of "b'Yom Hakrivo" that the blood becomes Pasul even before that time, at sunset. This is why the Gemara says that the blood is Pasul because of Sheki'as ha'Chamah, and not because of Linah.
The YAD BINYAMIN answers the question of Tosfos on Rashi from the law regarding wood and incense. Wood and incense are not consumable, and therefore they obviously are not included in the prohibitions of Pigul and Nosar, which apply only to edible entities. Blood, on the other hand, is edible, but is prohibited. The fact that the Torah does not make additional prohibitions of Pigul and Nosar for blood is valid grounds to justify performing Zerikah the next day, if not for the verse of "b'Yom Hakrivo."
The Yad Binyamin adds that the fact that the Gemara says that the blood is Pasul because of Sheki'as ha'Chamah and not because of Linah is not problematic according to Rashi, because the Gemara gives the earliest practical time at which the blood becomes Pasul for Zerikah due to Linah. (Y. MONTROSE)
56b----------------------------------------56b
2) THE UNIQUE LAWS OF THE "KORBAN PESACH"
QUESTION: The Mishnah records four unique laws of the Korban Pesach: It is eaten only for one night, it is eaten only until midnight, it is eaten only by those who, before it was brought, became members of the group offering the Korban, and it is eaten only roasted.
TOSFOS (DH ha'Pesach) asks that the Mishnah omits one other important unique law of the Korban Pesach -- that it may be eaten only with Matzah and Maror. Why does the Mishnah omit this law?
ANSWERS:
(a) TOSFOS answers in the name of RABEINU CHAIM that the Mishnah lists only the laws which pertain to other Kodshim as well, but in a different way. For example, the Korban Pesach may be eaten only until midnight, while most other Korbanos may be eaten for one or two days. In contrast, Matzah and Maror are not applicable to any other Korban, and therefore the Mishnah does not mention it.
(b) Alternatively, Tosfos explains that the Mishnah lists only laws that are Me'akev, that prevent the fulfillment of the Mitzvah. Failure to eat Matzah and Maror with the Korban Pesach is not Me'akev the fulfillment of the Mitzvah of eating the Korban Pesach.
(c) In his third answer, Tosfos states that the Mishnah mentions only differences which involve the meat of the Korban Pesach itself, not differences which involve external items such as Matzah and Maror.
(d) The SEFAS EMES adds a fourth answer. He explains that the Torah requires only that one eat a k'Zayis of meat of the Korban Pesach with Matzah and Maror, but not the entire Korban. The Mishnah lists only laws which apply to all of the meat of the Korban. (Y. MONTROSE)