Zevachim 2A

מתני׳ כל הזבחים שנזבחו שלא לשמן ⁠– כשרים, אלא שלא עלו לבעלים לשם חובה; חוץ מן הפסח והחטאת ⁠– הפסח בזמנו, והחטאת בכל זמן.

Mishnah: All slaughtered offerings that were slaughtered not for their own sake, i.e., during the slaughtering the slaughterer’s intent was to sacrifice a different offering, are fit, and one may continue their sacrificial rites and partake of their meat where that applies. But these offerings did not satisfy the obligation of the owner, who is therefore required to bring another offering. This is the halakha with regard to all offerings except for the Paschal offering and the sin offering. In those cases, if the owner sacrificed them not for their own sake, they are unfit. But there is a difference between the two exceptions. The Paschal offering is unfit only when sacrificed not for its sake at its appointed time, on the 14th day of Nisan after noon, while the sin offering is unfit any time that it is sacrificed not for its sake.

רבי אליעזר אומר: אף האשם ⁠– הפסח בזמנו, והחטאת והאשם בכל זמן. אמר רבי אליעזר: החטאת באה על חטא, והאשם בא על חטא; מה חטאת ⁠– פסולה שלא לשמה, אף האשם ⁠– פסול שלא לשמו.

R' Eliezer says: The guilt offering too is unfit when sacrificed not for its sake. According to his opinion, the correct reading of the Mishnah is: The Paschal offering is unfit only at its appointed time, while the sin offering and the guilt offering are unfit at all times. R' Eliezer said in explanation: The sin offering is brought for performance of a transgression and the guilt offering is brought for performance of a transgression. Just as a sin offering is unfit when sacrificed not for its sake, so too, the guilt offering is unfit when sacrificed not for its sake.

יוסי בן חוני אומר: הנשחטין לשם פסח ולשם חטאת ⁠– פסולין.

Yosei ben Ḥoni says: Not only are the Paschal offering and the sin offering unfit when slaughtered not for their sake, but also other offerings that are slaughtered for the sake of a Paschal offering and for the sake of a sin offering are unfit.