Mishnah Zevaḥim

1:4. For a sacrifice can be disqualified in [any one of] the four elements [of the ritual]: slaughtering, receiving, carrying, and sprinkling. R. Simeon declares it valid if carried [with the wrong intent], for R. Simeon said: It is impossible [to have a valid sacrifice] without slaughtering, without receiving, and without sprinkling, but it is possible without carrying. [How so?] One slaughters it at the side of the altar and sprinkles. R. Eliezer says: If one goes where he needs to go, an [illegitimate] intention disqualifies [it]; where he doesn’t need to go, an [illegitimate] intention does not disqualify [it]. [ . . . ]

2:2. One who slaughters a sacrifice [intending] to sprinkle its blood outside [the Temple] or part of its blood outside; to burn its innards or part of its innards outside; to eat its flesh or as much as an olive[’s bulk] of its flesh outside, or to eat as much as an olive[’s bulk] of the skin of the fat-tail outside, it is invalid, but it does not involve karet [the punishment of excision].

[One who slaughters a sacrifice intending] to sprinkle its blood or part of its blood the next day; to burn its innards or part of its innards on the next day; to eat its flesh or as much as an olive[’s bulk] of its flesh on the next day; or to eat as much as an olive[’s bulk] of the skin of its fat-tail on the next day, it is pigul [a foul, disqualified sacrifice], and involves karet. [ . . . ]

3:6 An [illegitimate] intention does not disqualify [a sacrifice] except when it refers to after its time or outside its prescribed place, and [in the case of] a pesaḥ̣ [paschal sacrifice] and a ḥ̣atat [purification offering], [the intention to slaughter them] for the sake of their being a different sacrifice.

Adapted from the translation ofJoshua Kulp.