- When the tamid is shechted
The opening Mishnah of the fifth perek states, תמיד נשחט בשמונה ומחצה וקרב בתשעה ומחצה – The afternoon tamid is shechted at 8 ½ hours into the day and is burned on the mizbayach at 9 ½ hours. On erev Pesach it is shechted at 7 ½ hours and offered at 8 ½ hours, whether it falls on a weekday or on Shabbos. Rashi explains that since the Pesach must be brought after the tamid, the tamid is brought earlier to allow for many pesachim to be brought before shkiyah. If erev Pesach falls on a Friday, the tamid is shechted at 6 ½ hours and is offered at 7 ½ hours.
- The source that the tamid is brought at 8 ½ hours
The Gemara asks for the source that the tamid is brought at 8 ½ hours, and Rebbe Yehoshua ben Levi’s answer that it comes from a passuk, is rejected. Rava said, מצותו דתמיד משינטו צללי ערב – Mid’Oraysa, the mitzvah to shecht the tamid begins when the afternoon shadows begin to lengthen, which would be 6 ½ hours, based on the passuk, בין הערביים – in the afternoon, implying from the time the sun begins to set. During the year when nedarim and nedavos are brought, which must be offered after the tamid shel shachar and before the tamid shel ben ha’arbaim, we delay the tamid two hours and perform it at 8 ½ hours. This is learned from the passuk, עליה חלבי השלמים – on it, the fats of the shelamim, which is understood to mean, עליה השלם כל הקרבנות - on it, referring to the tamid shel shachar, you should “complete” all of the other offerings. Erev Pesach, when the pesachim are brought after the tamid, we advance it one hour, and when erev Pesach falls on Friday we advance it two hours.
- How we know nothing should precede the תמיד של שחר and come after the תמיד של בין ערביים
It was taught in a Baraisa, מנין שלא יהא דבר קודם לתמיד של שחר – From where do we know that nothing should precede the tamid shel shachar? תלמוד לומר "וערך עליה העלה" – The Torah teaches, he shall arrange the olah upon it, referring to placing the olah upon the kindled wood on the mizbayach. Rava says, העולה – עולה ראשונה – “the” olah implies the first olah mentioned.
The Baraisa continues, ומנין שאין דבר קרב אחר תמיד של בין הערבים – and from where do we know that nothing should be offered after the tamid shel bein ha’arbaim? תלמוד לומר "והקטיר עליה חלבי השלמים" – The Torah teaches, and he shall burn on it the fats of the shelamim. The Gemara asked how this is implied from the passuk and Abaye said, עליה השלמים – the shelamim should be brought after the tamid shel shachar, ולא על חברתה שלמים – but shelamim should not be brought after its counterpart, referring to the tamid shel bein ha’arbaim. Rava objected saying that perhaps only shelamim cannot be brought after the tamid shel bein ha’arbaim but olos could be brought. Instead, Rava explained, "השלמים" עליה השלם כל הקרבנות כולן – the shelamim, on it, referring to the tamid shel bein ha’arbaim, complete (hashlem) all of the offerings.