Reference for Zevachim 6:7

חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, מִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ לִשְׁמָהּ וְשֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, פְּסוּלָה. עוֹלַת הָעוֹף, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. אֶחָד חַטַּאת הָעוֹף וְאֶחָד עוֹלַת הָעוֹף שֶׁמְּלָקָן וְשֶׁמִּצָּה דָמָן לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל, וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק בִּשְׁתִיקָה וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם בִּשְׁתִיקָה, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק חוּץ לִמְקוֹמוֹ וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ וּמִצָּה דָמָהּ חוּץ לִזְמַנָּהּ, אוֹ שֶׁמְּלָקָהּ חוּץ לִזְמַנָּהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁמְּלָקָהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל, וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל, וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָסוּל, וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:

[If] he [the priest] pierced the head of a Chattat of a bird but not for its own sake, if he drained out its blood not for its own sake, or [he did it] for its own sake but also for the sake of something else, or for the sake of something else but also for its own sake, it is invalid. The Olah of a bird is valid [in such circumstances] except that it does not fulfill its owners' obligation. [With] both a Chattat of a bird and an Olah of a bird where he pierced [the neck] or drained out the blood [with the intention] of eating what is usually eaten [or] to burn what is usually burned, outside of its proper place, it is invalid but he is not subject to Karet [excision at the hands of Heaven]. [If one intended to act] after the proper time, it is Piggul [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it outside its permitted time]; and he is liable for Karet provided that the Matir [that which enables a sacrifice to fulfill its purpose] was offered properly. How does one offer the Matir properly? If one pierced the neck in silence [with no unlawful intention] but drained the blood [with the intention of acting] after its proper time; or if one pierced it [with the intention of acting] after its proper time but drained the blood in silence [with no unlawful intentions]; or if one pierced it and drained the blood [with the intention of acting] after its proper time - this is [what is meant by] offering the Matir properly. How does one not offer the Matir properly? If one pierced [the neck with the intention of acting] outside of its proper place and drained the blood [with the intention of acting] after its proper time; or if he pierced [the neck with the intention of acting] after its proper time and drained its blood [with the intention of acting] outside its proper place; or if he pierced it and drained the blood [with the intention of acting] outside the proper place. [If] he [the priest] pierced the head of an Olah of a bird but not for its own sake, and drained its blood [with the intention of acting] after the proper time; or if he pierced it [with the intention of acting] after the proper time and drained the blood but not for its own sake; or he pierced it and drained the blood but not for its own sake - this is [what is meant by] not offering the Matir properly. [If one intends on] eating an olive's bulk outside its proper place and an olive's bulk the next day, or [he intends on eating] an olive's bulk the next day and an olive's bulk outside its proper place; or half an olive bulk's worth outside its proper place and half an olive's bulk the next day; or half an olive's bulk the next day and half an olive's bulk outside its proper place - it is invalid, but he is not subject to Karet. Rabbi Yehudah said: This is the general rule: If [unlawful] intention of time precedes [unlawful] intention of place, it [the offering] is Piggul and it subjects him to Karet; but if the [unlawful] intention of place precedes [unlawful] intention of time it is invalid but he is not subject to Karet. And the Sages say: In both cases it is invalid but he is not subject to Karet. [If one intends] on eating half an olive's bulk and burning half an olive's bulk it is [nevertheless] valid, because eating and burning do not combine.

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