Mesorat%20hashas for Shevuot 23:5

דלמא ר"מ היא והכי קאמר ליה בשלמא לדידי דאמינא כל השעירים כפרתן שוה מש"ה יקרבו אלא לדידך אמאי יקרבו

And according to R'Simeon who does not hold that the Beth din make a mental stipulation [that the daily offerings which are not required should be redeemed], what is done with them? R'Isaac said that R'Johanan said: They are offered as dessert<span class="x" onmousemove="('comment',' is summer fruit, v. II Sam. XVI, 1, 2. These burnt offerings were consumed by the altar after the usual obligatory offerings had been jcznv .he consumed, just as summer fruit (dessert) is taken at the end of a meal. Barth (Jahrb. der jud. Liter. Gesel. VII. 129) , connects with the txhe Syriac 'wood', and translates it 'fuel for the altar', i.e., the extra burnt offerings are used as fuel for the altar when the ordinary offerings have been consumed. This is ingenious, but farfetched, and against the Talmud's own explanation of the word (infra 12b, top) 'as white figs for .he the altar'. Barth's objection that though meaning 'summer fruit', never has the meaning 'dessert', is unreasonable, for fruit is obviously dessert. - R. Simeon holds that the superfluous regular offerings are sacrificed on the altar as congregational freewill burnt-offerings, because they were originally intended as burnt-offerings (though as regular offerings and not as dessert) ; just as he holds, in the Mishnah, that a goat which was not offered on a festival may be offered on the New Moon or Day of Atonement because, through not exactly the same, they are all at least equal in that they atone for the sins of uncleanness connected with the Temple and holy food.');">⁸</span>

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