Commentary for Shevuot 23:7

ולר"ש דלית ליה לב ב"ד מתנה עליהן מאי עבדין להו א"ר יצחק א"ר יוחנן מקיצין בהן את המזבח

for here [in the case of the surplus daily offering], it was originally intended for a burnt-offering, and it is now also a burnt-offering; but there [in the case of the sin-offering], it was originally intended for a sin-offering, and now it will be a burnt-offering; [it is, therefore, not permitted to be offered up itself,] a restriction being imposed even afte [the congregation have had] atonement [with another sin-offering], as a preventive measure [in case it may be offered up] before [the congregation have had] atonement [with another].<span class="x" onmousemove="('comment',' After the congregation have had atonement with another sin-offering there is no reason why this sin-offering should not itself be permitted to be offered up as a burnt-offering as dessert for the altar. It is, however, prohibited, for, if it were permitted, it might be taken as a precedent for offering it up as a burnt-offering even before the congregation have had at atonement with another sin-offering, when it is still a sin offering, having been expressly allocated for that purpose.');">¹⁰</span> Abaye said: We have also learnt [in a Baraitha]:<span class="x" onmousemove="('comment',' V. supra 11a. Confirming that R. Simeon holds sin offerings may not themselves be used as dessert for the altar, but only their money equivalent may be used, because a restriction is imposed even after atonement, in case they may be offered up before atonement.');">¹¹</span>

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