Sanhedrin 36A

מה יום טוב שנדחה מפני קרבן יחיד, אין רציחה דוחה אותו. קרבן יחיד שהוא דוחה את יום טוב, אינו דין שלא תהא רציחה דוחה אותו?

Just as with regard to a Festival, which is overridden due to an offering of an individual, as voluntary offerings of individuals are sacrificed on Festivals, and nevertheless murder does not override it, as the court does not execute one liable to receive court-imposed capital punishment on a Festival, with regard to an offering of an individual, which overrides a Festival, is it not logical that murder should not override it? Therefore, unlike the explanation of Abaye, the court should not take a priest to execute him in the event he is liable to receive capital punishment if this will result in the offering of an individual not being sacrificed.

הניחא למאן דאמר אין נדרים ונדבות קריבין ביום טוב, אלא למאן דאמר נדרים ונדבות קריבין ביום טוב ⁠– מאי איכא למימר?

Rava clarifies: This works out well according to the one who says that vow offerings and gift offerings of individuals are not sacrificed on a Festival. Since the offerings of an individual do not override a Festival, there is no place for this a fortiori inference. But according to the one who says that vow offerings and gift offerings of individuals are sacrificed on a Festival, what is there to say? Why would one not make the above a fortiori inference?

אלא אמר רבא: לא מיבעיא למאן דאמר נדרים ונדבות קריבין ביום טוב, דהא לא מתקיים ״מעם מזבחי״ כלל.

Rather, Rava says that Abaye’s explanation of the verse is incorrect according to all opinions. It is not necessary to say that the inference is incorrect according to the one who says that vow offerings and gift offerings of individuals are sacrificed on a Festival, as according to that opinion one cannot justify the verse of “from My altar” at all, as there is no distinction between the offering of an individual and a communal offering, as both override a Festival. Accordingly, court-imposed capital punishment should not override either type of offering.