Zevachim 115A

פסח בשאר ימות השנה ⁠– דאינו כשר לשמו, וכשר שלא לשמו! פסח בשאר ימות השנה ⁠– שלמים נינהו.

the Paschal offering during the rest of the days of the year, i.e., not on the 14th of Nisan after midday, when it is fit to be sacrificed, which is not fit if it was sacrificed for its sake, but is fit if it was sacrificed not for its sake. The Talmud responds: The Paschal offering during the rest of the days of the year is considered to be a peace offering, not a Paschal offering that was slaughtered not for its sake.

לימא מסייע ליה: יכול שאני מוציא אף עולת מחוסר זמן בבעלים, ואשם נזיר ואשם מצורע?

The Talmud suggests: Let us say that the following baraita supports the opinion of R' Ḥilkiya, who holds that one who slaughters a guilt offering whose time has not yet arrived, outside the courtyard, not for its own sake, is liable: One might have thought that I exclude from the category of those who are liable for slaughtering outside the courtyard even one who slaughters a burnt offering whose time has not yet arrived due to its being premature for its owner, e.g., a woman after childbirth whose term of impurity is not yet finished, and one who slaughters the guilt offering of a nazirite and the guilt offering of a metzora before they are fit to sacrifice their offerings.

תלמוד לומר: ״שור״⁠ – מכל מקום, ״כשב״⁠ – מכל מקום, ״עז״⁠ – מכל מקום. ואילו חטאת ⁠– שיירה;

To counter this, the verse states with regard to slaughter outside the courtyard: “Whatever person there be of the house of Israel that slaughters an ox, or lamb, or goat, in the camp, or that slaughters it outside the camp” (Leviticus 17:3). “Ox” indicates in any case of an ox, “lamb” indicates in any case of a lamb, and “goat” indicates in any case of a goat, that one is liable for slaughtering them outside the courtyard; while a sin offering was omitted from the cases in the baraita where one who slaughters the offering outside the courtyard is liable.