Explanation: This is only if the limbs were consumed before midnight, that they caught fire.

If they did not catch fire, they are not burned after midnight, like R. Yochanan said in Yoma (20b).

Note: The Rashash remarks that Tosfos is difficult. (The law does not depend on catching fire before midnight! Rather, if a limb flew off the fire, if proper meat remains, we return it to the fire even after midnight. If the meat became Shriri, i.e. hard and dry like wood, we do not return it after midnight - Zevachim 86a-b.)

Pesak: It seems that the Halachah follows R. Elazar, for a Stam Mishnah in Pesachim (120b) is like him;

Citation (120b - Mishnah): Korban Pesach after midnight is Metamei the hands (it is Nosar).

Support: Also Stam Mishnayos in Zevachim (56b) and Berachos (9a) are like him;

Citation (9a - Mishnah): R. Gamliel's sons came from a Mishteh... he told them "whenever Chachamim said until midnight, the Mitzvah is until morning";

[He gave examples,] but he did not mention eating Pesach. We establish it like R. Elazar ben Azaryah, who says [that the Torah allows eating it only] until midnight.

Consequence: One must rush to eat Matzah on Seder night before midnight, and even Matzah of the Afikoman (which commemorates Korban Pesach), for Matzah nowadays is mid'Oraisa;

However, one need not be so stringent about [the end of] Hallel after the Afikoman, for it is mid'Rabanan.

Question (R. Tam): In Shabbos (24a), Rav Achdevoy said "if it were not Shabbos, we would not read the Navi at Minchah" regarding Yom Tov that is on Shabbos. (This shows that we read the Navi at Minchah on Shabbos!)

Answer: We must say that this that we say "we are Maftir in the Navi at Minchah on Shabbos that is Yom Tov" does not truly mean the Navi. Really, it means Kesuvim;

This is like it says in Shabbos (116b), in Neharda'a Paskei Sidrei (they would learn a Parshah of) Kesuvim on Shabbos afternoon. This refers to a Haftorah. There are places where this is the custom [even nowadays].

Implied question: On fasts, why is there is a Maftir at Minchah, but not at Shacharis?

Answer: It is because we read [in the Haftorah] "Shimru Mishpat v'Asu Tzedakah" (Yeshayah 56), and the [primary] reward for a fast is the Tzedakah [that people normally give] in the afternoon. Therefore, it is proper to read this in the afternoon, after they gave Tzedakah.

Question: Why was this taught here three times? It would be enough to teach it once!

Answer: One might have thought that whatever [Aliyos] are added more than on other days, they bless before and after: Therefore, this was taught regarding all of them.

Note: The Rashba and Ran say that the Hava Amina was that on days with more than three, everyone blesses before and after. It seems to me that Tosfos holds that the Hava Amina was only that the added Aliyos bless before and after, and so concludes Mishpetei Uzi'el (3 Milu'im 3, but he explains even the Ran this way).

Question: Sometimes the word "Ilmalei" means "if not", e.g. here, and "Ilmalei for the first letters" (12b), and many other places;

Sometimes the word "Ilmalei" means "if", e.g. "Ilmalei they would have lashed Chananyah, Misha'el and Azaryah" (Kesuvos 33b), and "Ilmalei you were a Levi" (below, 24a). What is the difference?

Answer (R. Tam): When "Ilmalei" ends with Aleph, it means "if not." When it ends with Yud, it means "if."

Explanation: In Torah, only one reads.

Explanation #1 (R. Meshulam): It says in Bava Basra 15a and Menachos 30b that a Yachid (individual) reads the eight verses in the Torah. I.e. the Oleh reads them, and the Shali'ach Tzibur (Ba'al Korei) does not read with him;

This refers to "va'Ya'al Moshe..." (the last eight verses) when we finish the Torah.

Objection: In their days (of the Gemara), there was no Shali'ach Tzibur reading with the Olim, like it says here!

Also now, it was enacted [that a Shali'ach Tzibur read with the Oleh] only to avoid embarrassing one who does not know how to read! (The Ge'onim enacted this (Igros Moshe). I.e. do not say that there were two opinions in the Gemara, and we hold like the opinion that a Shali'ach Tzibur reads with the Oleh - PF.)

Explanation #2: Rather, Rashi explained in Menachos that a Yachid reads them alone, and we do not split the eight verses among two Olim.

Implied question: Why do we begin [the last Aliyah] with va'Ya'al? (He reads 12 verses!)

Answer: This begins the Parshah. (We prefer to begin from the start of the Parshah.)

Rashi's text: Rashi deleted "[v'Asarah] Metargemin" from the text, since there is no Targum of Kesuvim.

Rebuttal: There was no need to delete it. Surely there is a Targum, just Yehonason [ben Uzi'el, who translated Nevi'im] did not author it. Rather, it was from the days of [later] Tana'im.

Question: We say below (23a) "corresponding to those who guard the Saf (gates or Kelim of the Mikdash)"!

Answer: There, that was not the primary enactment. They did not enact four corresponding to three who guard the Saf and one Seris!

The Yerushalmi says that there was one Seris who sits and resolves the Halachos and establishes them on their basis. Even so, they did not enact corresponding to him!

Inference: The primary enactment was only corresponding to Torah, Nevi'im and Kesuvim.

Question: Parshas Amalek (which we read on Purim) is only nine verses!

Answer: Parshas Amalek is different, for it is what is relevant to the day, and the matter finishes [in the nine verses]. Therefore, we are not concerned [that it is less than 10 verses].

Support: We say below (23a) that we do not say less than 21 verses for Maftir, but we do read less when the matter finishes [in less than 21].