Yoma 29B

נהדרה ונהדר ונקמצה ביממא? הוא תני לה והוא אמר לה: כלי שרת מקדשין אפילו שלא בזמנו.

Let us restore the handful that was removed from the meal-offering at night, and let us again take a handful during the day. Why must the meal-offering be burned? The Talmud explains: He taught the baraita that he received through tradition, and he said its explanation. Service vessels, which are sacred, consecrate their contents even when those contents are not placed in the vessel at the appointed time for that service. Once the handful is placed in the sacred vessel, the sanctity of the handful immediately takes effect and the situation can no longer be remedied.

מיתיבי, זה הכלל: כל הקרב ביום ⁠— קדוש ביום, וכל הקרב בלילה ⁠— קדוש בלילה, וכל הקרב בין ביום ובין בלילה ⁠— קדוש בין ביום ובין בלילה. קתני מיהת: כל הקרב ביום קדוש ביום, ביום אין, בלילה לא! דילמא אינו קדוש ליקרב, אבל קדוש ליפסל.

The Talmud raises an objection from that which was taught in a baraita. This is the principle: Any offering that is sacrificed during the day is consecrated by being sacrificed during the day; and any offering that is sacrificed at night is consecrated only at night; and any offering that is sacrificed both during the day and at night is consecrated both during the day and at night. In any case, it is teaching that any offering that is sacrificed during the day is consecrated during the day. One learns by inference: During the day, yes, it is consecrated; at night, no, it is not consecrated. Apparently, the handful of the meal-offering is not consecrated before dawn, which poses a difficulty to the explanation of R' Avin’s father. The Talmud answers: Perhaps the inference from the baraita means that when it is not sacrificed at its appointed time it is not sufficiently consecrated to be sacrificed on the altar; however, it is sufficiently consecrated to be disqualified.