Explanation #1 (Rashi): Both of them hold that there is a Shi'ur for the water.

Rebuttal: One cannot say so. You are forced to say that R. Elazar holds that there is no Shi'ur!

Explanation #2: Rather, both hold that there no Shi'ur. The first Tana said "three Lugim" - this is not precise.

Question: Why are Nesachim in a Chulin Kli unlike Kabalas Dam in a Chulin Kli? Rava said above (108a) that if he received [the blood] in a Chulin Kli, Rebbi exempts (outside)!

Answer: If he received in a Chulin Kli inside and threw outside, we should not obligate because it is Kosher on a Bamah, since it was already disqualified inside;

This is unlike Nesachim that we offer outside in a Chulin Kli. They were not disqualified inside.

Explanation #1: Bamah Gedolah is called when there is an Isur of Bamos, and Bamah Ketanah is at a time of Heter.

Explanation #2: Rashi's Perush is primary. Both are at a time of Heter. Bamah Gedolah is a Bamah of the Tzibur, and Bamah Ketanah is a Bamas Yachid.

Implied question: R. Yishmael obligates Nesachim on a Bamah Gedolah, and he expounds "Moshvos" - after inheritance [of Eretz Yisrael] and settling in it, like Rashi explained and like a Beraisa in Sifri and in Kidushin (37a), and then Bamos were forbidden, when they came to Shilo!

Answer: In any case, even when they were permitted afterwards in Nov and Giv'on, R. Yishmael agrees that Bamas Tzibur requires Nesachim.

Explanation (Rashi in Kidushin 37a): All agree that [Nesachim] were offered with a Korban Tzibur.

Question: What forced him to say so?

Answer: Perhaps it is because a Beraisa in the Sifri teaches "a Talmid of R. Yishmael said, the verse comes to teach about Nesachim, that an individual was not obligated about Nesachim until they entered the land."

Citation (Rashi in Kidushin): R. Yishmael holds that Nesachim were not offered in the Midbar;

Implied question: It is written in the Milu'im "v'Zeh Asher Ta'aseh Al ha'Mizbe'ach", and Nesachim are written in [the Parshah of] Olas Tamid!

They applied to a Korban Tzibur, but individuals were obligated only after coming to the land, after inheritance and settlement;

R. Akiva holds that individuals offered Nesachim in the Midbar.

Reference: Above (39a) it connotes that R. Nechemyah discusses outer Shirayim. I explained there (DH Ha. The Sugya there is unlike R. Yochanan, who says that R. Nechemyah holds that even outer Shirayim are Me'akev. Rav Ada bar Ahavah holds that he holds that only inner Shirayim are Me'akev.)

Implied question: Why did [R. Nechemyah] answer that limbs are Yochi'ach? He himself is not concerned for this reason! (He holds that one is liable for Shirayim outside because they are Me'akev.)

Answer: The Tana is wont to do so (challenge his opponent with a reason that he himself does not hold like), like I explained above (77b DH Odu).

Question: If one slaughtered outside at night and offered outside, why is he liable? Why is it different than Shelamim slaughtered outside before the doors of the Heichal were opened? He is exempt, like it says in Yoma (62a)?

Answer: Night is not Mechusar Zman (above, 12a), but there it is Mechusar Ma'aseh (the doors must be opened. Therefore, it is not considered proper for Pesach Ohel Mo'ed.)

Question: According to R. Shimon, why is Shechitah of an animal at night inside different than Shechitah of a bird inside?

Answer: One who slaughters a bird inside kills it (it is not considered a Mitzvah at all). Im Alah Yered, even according to R. Shimon;

Implied question: (Why does he say Yered?) It is not Metam'ah Begadim b'Beis ha'Bli'ah!

Answer: No Shechitah is Metam'ah Begadim b'Beis ha'Bli'ah, even a Tereifah or Nirva.