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MISHNA: This mishna determines the times beyond which the different prayers may not be recited. According to the Rabbis, the morning prayer may be recited until noon. Rabbi Yehuda says: It may be recited only until four hours after sunrise. According to the Rabbis, the afternoon prayer may be recited until the evening. Rabbi Yehuda says: It may be recited only until the midpoint of the afternoon [pelag haminḥa], i.e., the midpoint of the period that begins with the sacrifice of the daily afternoon offering and ends at nightfall, which is the end of the afternoon.

The Laws of Prayer [i.e. the Amidah] and its [Proper] Time, containing 8 s'ifim
The time for the morning Tefillah (i.e. Amidah): its commandment is that it should begin with the "blossoming" (i.e. rising) of the sun, as it is written, "They will revere You with the sun (Psalm 72:5)." And if one prayed from the [time of] "the pillar of the morning" (i.e. dawn) and the appearance of the east has become light, one has fulfilled [one's obligation]. And its time continues until the end of four hours which is a third of the daytime. And if one erred or transgressed and prayed after the fourth hour until noon, even though one does not have the [same] reward as praying at its [proper] time, in any case there is still a reward of prayer. Rem"a: And after noon it is forbidden to pray the Tefillah of the morning (Beit Yosef in the name of the Rashba [Rabbi Shlomo ben Adret], Chapter: "Morning Prayer") . And see below, the beginning of Siman 108].

Based on this mishna, Rav Kahana said: The halakha is in accordance with the opinion of Rabbi Yehuda since we learned in a mishna in the preferred tractate, Eduyyot, in accordance with his opinion. Since the halakha is ruled in accordance with all of the mishnayot in Eduyyot, the opinion of a tanna who rules in accordance with the opinion of Rabbi Yehuda in that mishna means that the halakha is in accordance with that opinion.

1. When one reaches the words “to You, we give thanks,” in [the prayer] Nishmas, he should not bow as one does in the blessing Modim, for one should bow only in those places where our Sages instructed that we do so. RAMA: Our custom is that on Shabbat we come a bit later to the synagogue than we usually do on the weekdays, because the tamid sacrifice of the weekdays was said in the morning and on Shabbos we say "and on the Sabbath day" later. (Mordechai). And it is customary to increase the hymns of praise recited on Shabbos, every place according to its custom. In any case, if one does not say them we do not go back except if one did not say 'לאל אשר שבת'; for this one does go back and say it. It is befitting to prolong the hymns of praise recited on Shabbos and recite them with a pleasant melody as an expression of honor for the day. One should not admonish a sheliach tzibbur who prolongs their recitation even though the intent of the one delivering the admonishment is to prevent the neglect of Torah study. (Or Zaruah). In all cases, on Shabbat and Yom Tov we do not prolong their recitation too much, so we may eat prior to the sixth hour, as above in Siman 288.

You shall offer one lamb in the morning, and the other lamb you shall offer at twilight.

On the sabbath day: two yearling lambs without blemish, together with two-tenths of a measure of choice flour with oil mixed in as a meal offering, and with the proper libation—

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Even though its [proper] time continues until the end of the third hour, if the third hour passed and one did not read it, one may read it with its berakhot all the fourth hour, since it's [within] a third of the day. And [if one does this] one doesn't have a reward like one who reads in its [proper] time. And if the fourth hour passed and he didn't read it, one may read it without its berakhot all day.

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