Study Zevachim folio 11B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
R' Yehoshua said to him: This inference is not valid, as we find that a leftover sin offering, e.g., one bought with money left over from funds dedicated to the acquisition of a sin offering, is brought as a burnt offering, whereas a leftover burnt offering is not brought as a sin offering.
And according to R' Eliezer’s logic, one should derive a fortiori: Just as with regard to a sin offering, whose leftover is brought as a burnt offering, nevertheless, if one slaughtered it for the sake of a burnt offering it is unfit, so too, with regard to a burnt offering, whose leftover is not
R' Eliezer said to him: No, if you said that this is the halakha with regard to a sin offering, that another offering sacrificed for its sake is fit, this is only because a sin offering is fit when sacrificed for its sake all year long. Shall you also say that this is the halakha with regard to a P
§ The Mishnah teaches: Shimon, brother of Azarya, says that this is the distinction: With regard to all offerings, if one slaughtered them for the sake of an offering whose sanctity is greater than theirs, they are fit; if one slaughtered them for the sake of an offering whose sanctity is less than
Rav Ashi teaches in the name of R' Yoḥanan, and Rav Aḥa, son of Rava, teaches the same statement in the name of R' Yannai: What is the reason for the opinion of Shimon, brother of Azarya? It is derived from that which the verse states: “And they shall not profane the holy things of the children of I