Zevachim 12A

דאיתקש לנרות.

as it is juxtaposed with the lighting of the lamps (see Exodus 30:8). Evidently, it is burned in the afternoon as well.

התם נמי, כתיב: ״שם תזבח את הפסח בערב״!

The Talmud asks: Just as it is written explicitly that the Candelabrum must be lit in the evening, there too, with regard to a Paschal offering, it is written: “There you should sacrifice the Passover offering at evening” (Deuteronomy 16:6). How can ben Beteira claim that it may be sacrificed all day long?

ההוא ל״יאוחר דבר״ הוא דאתא, דתניא: יאוחר דבר שנאמר בו ״בערב״ ו״בין הערבים״, לדבר שלא נאמר בו אלא ״בין הערבים״ בלבד.

The Talmud answers: That verse comes to teach a different halakha, that a certain item should be sacrificed after another item. As it is taught in a baraita with regard to the order of precedence between the Paschal offering and the daily afternoon offering: An item, i.e., the Paschal offering, with regard to which both the expressions: “In the evening,” and: “Bein ha’arbayim,” are stated, should be sacrificed after an item, the daily afternoon offering, with regard to which only “bein ha’arbayim” is stated.

ומי איכא מידי דאילו שחיט ליה מצפרא ⁠– אמרת זימניה הוא, וכי מטי בין הערבים ⁠– אמרת ״יאוחר דבר״?

The Talmud asks: But is there anything comparable to ben Beteira’s suggestion, that if one slaughters it in the morning, you say that it is its designated time and it is fit; but when afternoon comes, you say that the item should be sacrificed only after the daily afternoon offering?

אין; דהאמר רבי יוחנן: הלכה ⁠– מתפלל של מנחה, ואחר כך מתפלל של מוספין.

The Talmud answers: Yes, there is a precedent; as R' Yoḥanan says: If one did not recite the additional prayers of Shabbat, Rosh Chodesh, or a Festival, which should be recited in the morning, until it is time for the afternoon prayer, the halakha is that he should first recite the afternoon prayer, and recite the additional prayers after that.