Zevachim 6:7: [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.

חטאת העוף שמלקה שלא לשמה, מצה דמה שלא לשמה, או לשמה ושלא לשמה, או שלא לשמה ולשמה - פסולה; עולת העוף - כשרה, ובלבד שלא עלתה לבעלים. אחד חטאת העוף, ואחד עולת העוף שמלקן, ושמצה דמן, לאכול דבר שדרכו לאכול, להקטיר דבר שדרכו להקטיר, חוץ למקומו - פסול ואין בו כרת; חוץ לזמנו - פגול וחיבין עליו כרת, ובלבד שיקרב המתיר כמצותו. כיצד קרב המתיר כמצותו? מלק בשתיקה, ומצה הדם חוץ לזמנו, או שמלק חוץ לזמנו, ומצה הדם בשתיקה, או שמלק, ומצה הדם חוץ לזמנו - זה הוא שקרב המתיר כמצותו. כיצד לא קרב המתיר כמצותו? מלק חוץ למקומו, ומצה הדם חוץ לזמנו, או שמלק חוץ לזמנו, ומצה הדם חוץ למקומו, או שמלק ומצה הדם חוץ למקומו. חטאת העוף שמלקה שלא לשמה, ומצה דמה חוץ לזמנה, או שמלקה חוץ לזמנה, ומצה דמה שלא לשמה, או שמלקה ומצה דמה שלא לשמה - זה הוא שלא קרב המתיר כמצותו. 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.

Zevachim 7:1: [If the procedure for] a Chattat [offerings brought to expiate sin] of a bird was performed [correctly] below [the altar's midpoint] according to the procedure of a Chattat for the sake of a Chattat, it is valid. [If the] procedure for a Chattat [was performed but] for the sake of an Olah [an offering that is entirely burnt], [or if the] procedure [was performed] according to that of an Olah [but] for the sake of a Chattat, [or if the] procedure [was performed] according to that of an Olah [and] for the sake of a Chattat, it is invalid. [If the blood] was applied above [the altar's midpoint] according to either procedure, it is invalid.

חטאת העוף שעשאה למטה, כמעשה חטאת לשם חטאת - כשרה; כמעשה חטאת לשם עולה, כמעשה עולה לשם חטאת, כמעשה עולה לשם עולה - פסולה . עשאה למעלה כמעשה כלם - פסולה.