As part of the recitation of the mishnayot of eizehu mekoman during shacharit, some siddurim print a yehi ratzon prayer after each of mishnayot 3 - 7, asking that G-d consider our recitation of these mishnayot as if we had actually brought the sacrifice discussed therein.
My Artscroll siddur (Ner Naftali, 2007) contains these prayers, with a note that they are omitted on shabbat and yom tov. The yehi ratzon after mishna 6, which deals with the korban todah, is additionally to be omitted on erev pesach, pesach itself and erev yom kippur.
The siddur does not explain why, but I presume that it is because individual sacrifices were not brought in the Temple on shabbat and yom tov, and, in addition, a korban todah (which contained chametz loaves as an accompaniment) was not brought on chol hamoed pesach, or erev pesach, where the prohibition of eating chametz after the 4th hour would limit the time available to eat of the (loaves accompanying the) korban. This is also the reason we (Ashkenazim) do not say mizmor letodah on any of these days.
My question is about erev yom kippur. I understand that we don't say mizmor letodah, or the yehi ratzon for the todah, because the todah could not be brought on erev yom kippur, when the start of the fast in the evening would limit the time for eating the korban (which could normally be eaten during the night following the day on which it was brought).
But why does Artscroll imply that one does say the yehi ratzon for the chatat, asham and shelamim? None of these could be brought on erev yom kippur either. (See Mishna Berura 604:4 for confirmation.)
Does anyone know Artscroll's source for making a distinction between the yehi ratzon for todah and those for other korbanot hane'echalot with respect to erev yom kippur, or is this simply an error?