Mishnah Zevachim 2:4: How is the [blood] brought properly? If one slaughtered [the animal] in silence [with no wrongful intention], collected [the blood], and carried [it to the altar] and dashed [it on the altar, with the intention of acting] after its proper time; or if one slaughtered it [with the intention of acting] after its proper time, collected [the blood], and carried [it to the altar] and dashed [it] in silence [with no wrongful intention]; or if one slaughtered, collected, and carried, and dashed [with the intention of acting] after its proper time - this is [what is meant regarding] one who offers the [blood] properly. How is the [blood] not brought properly? If one slaughtered it [with the intention of acting] outside of its proper place, collected [the blood], and carried, and dashed [it on the altar, with the intention of acting] after its proper time; or if one slaughtered [with the intention of acting] after its proper time, collected, and carried, and sprinkled [the blood, with the intention of acting] outside its proper place; or if one slaughtered, collected, and carried, and dashed [it with the intention of acting] outside its proper place; [or if it was] a Passover offering or a Chattat [an offering brought to expiate sin] which were not slaughtered for their own sake, [and blood was] collected, and carried, and sprinkled [with the intention of acting] after its proper time; or if one slaughtered [with the intention of acting] after its proper time, collected, and carried, and sprinkled [the blood but] not for their own sake; or if one slaughtered, collected [the blood], and carried, and sprinkled [it on the altar] but not for their own sake - this is [what is meant by] not offering the [blood] properly.

כיצד קרב המתיר כמצותו? שחט בשתיקה, קבל והלך וזרק חוץ לזמנו, או ששחט חוץ לזמנו, קבל והלך וזרק בשתיקה, או ששחט. קבל והלך וזרק חוץ לזמנו - זה הוא שקרב המתיר כמצותו. כיצד לא קרב המתיר כמצותו? שחט חוץ למקומו, קבל והלך וזרק חוץ לזמנו, או ששחט חוץ לזמנו, קבל והלך וזרק חוץ למקומו, או ששחט, קבל, והלך, וזרק, חוץ למקומו. הפסח והחטאת ששחטן שלא לשמן, קבל והלך וזרק חוץ לזמנן, או ששחט חוץ לזמנן, קבל והלך וזרק שלא לשמן, או ששחט, קבל, והלך, וזרק, שלא לשמן - זה הוא שלא קרב המתיר כמצותו.

Mishnah Zevachim 2:5: If [one had the intention] to eat an olive's bulk [of the meat] outside [of the Temple courtyard] and an olive's bulk [of the meat] the next day; [or to eat] an olive's bulk [of the meat] the next day and an olive's bulk [of the meat] outside [of the Temple courtyard]; [or to eat] half an olive's bulk [of meat] outside and half an olive's bulk [of meat] the next day; [or to eat] half an olive's bulk [of the meat] the next day and half an olive's bulk [of the meat] outside, the sacrifice is invalid but it does not subject him to Karet. Rabbi Yehudah said: This is the general rule - if the [unlawful] intention [regarding] time preceded the [unlawful] intention [regarding] place, it is Piggul and it renders one subject to Karet. But if the [unlawful] intention [regarding] place preceded the [unlawful] intention [regarding] time, it [the sacrifice] is invalid, but it does not subject one to Karet. The Sages say: in both cases it is invalid but it does not subject one to Karet. [If one intended] to eat half an olive's bulk and to burn half an olive's bulk, the offering is valid because eating and burning do not combine.

לאכול כזית בחוץ וכזית למחר, כזית למחר וכזית בחוץ, כחצי זית בחוץ וכחצי זית למחר, כחצי זית למחר וכחצי זית בחוץ - פסול ואין בו כרת. אמר רבי יהודה: זה הכלל: אם מחשבת הזמן קדמה למחשבת המקום - פגול וחיבין עליו כרת; ואם מחשבת המקום קדמה למחשבת הזמן, פסול ואין בו כרת. וחכמים אומרים: זה וזה פסול ואין בו כרת. לאכול כחצי זית ולהקטיר כחצי זית, כשר; שאין אכילה והקטרה מצטרפין.