Explanation: The Torah said that they depend on Ohel Mo'ed - "umi'Pesach Ohel Mo'ed Lo Setz'u Shiv'as Yamim."

Explanation #1 (Rashi): Linah on top of the Mizbe'ach does not help for [blood] to be Machshir Zerikah tomorrow.

Question: This is fine for the opinion (below, 87a) that Linah on top of the Mizbe'ach does not help [to disqualify];

However, according to the opinion that it does not help, why do we need a verse? One cannot do Zerikah at night, for it says "b'Yom Tzavoso", and tomorrow it is disqualified at dawn, just like Eimurim!

Suggestion: We need a verse due to Eimurim, for we hold that Im Alah Lo Yered. The verse teaches that blood is taken down.

Rejection - Question: According to whom is this?

[It cannot be] according to R. Gamliel, for he says below (83a) that Lo Yered even regarding blood!

[It cannot be] according to R. Yehoshua, for he says that the Mizbe'ach is Mekadesh Pesulim to say that Lo Yered only regarding Haktarah. If so, why do we need a verse here [for blood]?!

Answer #1: We need a verse to disqualify blood through Linah, for one might have thought that it is not disqualified, just like one is not liable for it due to Pigul and Nosar (above, 45b).

Rebuttal #1: This is wrong, for according to R. Shimon, one is not liable for wood and Levonah due to Nosar, but they are disqualified through Linah when they had Kidush Kli!

Rebuttal #2: [If so, the Gemara] should have asked "what is the source that blood is disqualified through Linah?"

Explanation #2: Shki'as ha'Chamah is the beginning of Shki'ah, before Tzeis ha'Kochavim, like it says "from Shki'as ha'Chamah until Tzeis ha'Kochavim [is the time to walk] four Mil", in Pesachim (94a);

It is considered day regarding b'Yom Tzavoso. We exclude it (from being Kosher for Zerikah) from the verse "b'Yom Hakrivo." (Since it is not needed to exclude night, which we know from b'Yom Tzavoso, we use it for after Shki'ah.)

Remark: Everywhere, it is considered day until Tzeis ha'Kochavim;

Source: It says 'even though there is no proof, there is a hint - "va'Anachnu Osim bi'Melachah v'Chetzyam Machazikim b'Ramachim me'Alos ha'Shachar v'Ad Tzeis ha'Kochavim", and it says "v'Hayah Lanu ha'Laylah Mishmar veha'Yom Melachah"' (Megilah 20b).

Observation: This is unlike Shki'as ha'Chamah in Ta'anis (12a). We say that any fast on which the sun did not set (before he ate) is not a fast. We have a tradition that this is Tzeis ha'Kochavim.

Support (for Explanation #2): Also in Pesachim (93b) it connotes that blood is disqualified at Shki'as ha'Chamah, which is four Mil before Tzeis ha'Kochavim;

It considers Derech Rechokah (one who is too far away to be able to offer Korban Pesach) further than Modi'in, because he cannot get to Yerushalayim before Shki'as ha'Chamah. The time for Shechitas Pesach will pass.

Rejection (of support): The Gemara in Pesachim is [because] Rabanan distanced (did not allow Zerikah until Tzeis ha'Kochavim), lest one come to Linah of blood. In order to make people zealous (to offer Pesach earlier in the day), they enforced their words in a situation of Kares (for one who will not be able to offer Pesach before Shki'ah).

Implied question: Why is it not listed in Pesachim (92a) with the other [places in which Chachamim enforced their words in a situation of Kares]?

Answer: We find that it also did not list cutting off a wart [on Shabbos] or bringing [the Korban] from outside the Techum (Pesachim 65b). It listed only matters of a Chidush.

Observation: It says in the Sugya (56b) of [Korbanos] eaten for one day that intent for [Zerikah of] blood after the sun sets (makes Pigul);

Explanation: That refers to the beginning of Shki'ah, and mid'Oraisa [intent disqualifies]. It does not refer to Tzeis ha'Kochavim, similar to Eimurim and meat, which are listed below together with blood. (It teaches that intent for them disqualifies after dawn, which is mid'Oraisa. Mid'Rabanan one may not offer or eat them after midnight.)

Implied question: "Mishe'Tishka ha'Chamah (from when the sun sets)" below is unlike "from when the sun sets" in general! R. Tam explains that only "Shki'ah" connotes the beginning of Shki'ah, but "from when the sun sets" connotes the end of Shki'ah;

Source - question: In Shabbos (34b) it connotes that from when the sun sets until night is [the time to walk] three quarters of a Mil, and in Pesachim (94a) it connotes that from Shki'as ha'Chamah until Tzeis ha'Kochavim is four Mil, and it counts it towards measuring the day;

Answer (R. Tam): "From when the sun sets" connotes the beginning of Shki'ah, when the sun begins to enter the thickness of the Raki'a.

Answer: Perhaps since below (56b) it teaches about meat of Kodshim Kalim "and [intent disqualifies] their meat, from when the sun sets of the second day", which you are forced to say is Tzeis ha'Kochavim, it teaches this expression also regarding blood, even though they are different.

Reference: See also Tosfos in Shabbos (35a), Pesachim (94a) and Menachos (20b).

Explanation: This is like "Ohr l'Yud Dalet" (Pesachim 2a), for "l'Ohr Shelishi" connotes the night after the third day, like "l'Ohr Iburo" in Pesachim (2b).

Explanation #1 (Rashi): On the day you offer it is eaten, and the next day, veha'Nosar (and what remains) until the third day, while it is still day, you will eat it.

Objection: Veha'Nosar interrupted!

Explanation #2 (R. Chaim): [Veha'Nosar] until the third day, but the third day is not included. If so, it is not eaten on the third night.

Explanation #1 (Rashi): This is like it is written in Parshas Re'eh "v'Haveisem Shamah Oloseichem v'Zivcheichem v'Es Ma'aseroseichem";

And a Beraisa in Sifri teaches that R. Akiva says that the verse discusses two Ma'aseros - Ma'aser Behemah and Ma'aser of grain, and it says in that verse "u'Vchoros Bekarchem v'Tzonchem";

Since no Mechitzah (boundary) was fixed for them (within which one must eat them), this shows that they may be eaten in the entire city.

Question #1: This is greatly astounding! It is written there also Chata'os and Ashamos (i.e. a hint to them, like Tosfos will bring soon), which must be [eaten] within the Kela'im (Azarah)!

The Beraisa in Sifri teaches as follows. Ma'aseroseichem - R. Akiva says, the verse discusses two Ma'aseros - Ma'aser of grain and Ma'aser Behemah, and Terumas Yedchem are Bikurim, like it says "v'Lakach ha'Kohen ha'Tene mi'Yadecha."

"U'Vchoros" is Bechor. "Bekarchem v'Tzonchem" are Chata'os and Ashamos. "Va'Achaltem Sham Lifnei Hash-m Elokeichem" - within the Mechitzah;

Question #2: Why don't Bechor and Ma'aser require a Mechitzah? It says about them "Lifnei Hash-m", like Shechitah, about which we expound (above, 32a) "Lifnei Hash-m" - in the Azarah!

Question #3: We say in Temurah (21b) "we do not need [another verse] to teach that Bechor is eaten within the wall [of Yerushalayim], for it already says "Lifnei Hash-m Elokecha Tochlenu." If so, it should require within the Kela'im, like Shechitah!

Explanation #2: We learn from "Lo Suchal Le'echol bi'She'arecha Masar Degancha... u'Vechoros Bekarcha v'Tzonecha", which connotes that in your gates you may not eat them, but you may eat them in Yerushalayim;

We learn Ma'aser Behemah from a Gezeirah Shavah "Ha'avarah-Ha'avarah" from Bechor.

Question: In that verse are written also Chata'os and Ashamos, like we expound in Makos (17a) "Bekarcha v'Tzonecha" - these are Chata'os and Ashamos!

Explanation #3: We learn from the Hekesh that the Gemara makes to Chazah v'Shok of Shelamim, which are eaten for two days, and likewise they are eaten in the entire city;

Todah, Eil Nazir and Shelamim we learn from the verse of Chazah v'Shok of Milu'in.

Explanation #1 (Rashi): In the Gemara we learn Bechor. I do not know from where we learn Ma'aser.

Explanation #2: [Rashi] later changed his Perush to say that [we learn Ma'aser] from Bechor through "Ha'avarah-Ha'avarah".

Question: If so, we should resolve from here that something learned from a Hekesh returns to teach through a Gezeirah Shavah! Above (49b) we said that it does not return to teach through a Gezeirah Shavah, from R. Yochanan!

Explanation #3: We learn Ma'aser from Shelamim through a Binyan Av. Just like Shelamim is Kodshim Kalim, also Ma'aser is Kodshim Kalim;

Also Bechor we would have learned from Shelamim, if not that [Bechor] is a gift to a Kohen. If so, Ma'aser, which is not a gift to a Kohen, we learn from Shelamim.

Question: [The Mishnah] should teach also that it is eaten only with Matzah and Maror!

Answer #1 (R. Chaim): [The Mishnah] lists only matters that apply to other Kodshim, and it is unlike them;

Other Kodshim are eaten [mid'Oraisa] for one day and a night until [the next] day, and by anyone, and Pesach is eaten only at night until midnight, to those who own a share, and roasted.

Answer #2: It did not teach Matzah and Maror because they are not Me'akev.

Answer #3: [Matzah and Maror] is not a Mitzvah of Korban Pesach itself.