This passage comprises three stages: 1) The presentation of the opinions of the amora’im: Were the prayers instituted by the patriarchs, or did the Sages institute them parallel to the daily offerings? 2) Baraitot that support the statements of the amora’im: A baraita in the style of a halakhic midrash that supports the opinion of Rabbi Yosei son of Rabbi Hanina that the patriarchs instituted the prayers, and a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi that establishes that the daily prayers are modeled after the times of the daily offerings in the Temple. 3) The difficulty and its resolution: The Talmud raises a difficulty to the opinion of Rabbi Yosei son of Rabbi Hanina from a baraita, and suggests that the opinion of Rabbi Yosei son of Rabbi Hanina does not in fact diverge from the opinion in that baraita. Rather, he is proposing a more complex understanding: Although the patriarchs instituted the prayers, the Sages structured them on the basis of the daily offerings. In that way, the Sages were able to institute the additional prayer; despite the fact that there is no corresponding patriarch, it was modeled after the additional offering brought in the Temple.