Mesorat%20hashas for Pesachim 1:7

אָמַר רַבִּי מֵאִיר, מִדִּבְרֵיהֶם לָמַדְנוּ, שֶׁשּׂוֹרְפִין תְּרוּמָה טְהוֹרָה עִם הַטְּמֵאָה בְּפֶסַח. אָמַר לוֹ רַבִּי יוֹסֵי, אֵינָהּ הִיא הַמִּדָּה. וּמוֹדִים רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, שֶׁשּׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. עַל מַה נֶּחֱלְקוּ, עַל הַתְּלוּיָה וְעַל הַטְּמֵאָה, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר, תִּשָּׂרֵף זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, שְׁתֵּיהֶן כְּאֶחָת:

R. Meir said: From their words we learned that clean terumah (of chametz) is burned together with unclean terumah on Pesach. [Both R. Meir and R. Yossi hold that flesh which became unclean through v'lad hatumah, of which R. Chanina speaks, is flesh that became unclean through liquids which became unclean through a vessel which had become unclean through a sheretz. R. Meir holds that the uncleanliness of liquids to make others unclean is not Torah law — liquids making others, and even foods unclean, being a rabbinic enactment. Therefore, he says that from the words of R. Chanina, who says that we burn flesh that has become unclean through liquids, which is unclean by rabbinic ordinance, being absolutely clean by Torah law, we learned that clean terumah is burned together with unclean terumah on Pesach [when the sixth hour arrives, when it is forbidden by rabbinic ordinance, just as we burn flesh that became unclean through liquids (which is absolutely clean by Torah law) together with flesh that became unclean through an av hatumah, and which is unclean by Torah law.] R. Yossi said to him: This is not a correct comparison. [R. Yossi is consistent with his view that the uncleanliness of liquids to make others unclean is Torah law, so that flesh which became unclean through liquids is unclean by Torah law. Therefore, he says: "This is not a correct comparison." That is, you cannot derive from their words that if it is permitted to burn lesser-degree uncleanliness together with greater-degree uncleanliness it should be permitted to burn what is clean (by Torah law) with what is unclean. And the halachah is in accordance with R. Yossi, that clean terumah is not burned together with unclean terumah on Pesach. And the uncleanliness of liquids to render others unclean is not Torah law, but rabbinic ordinance, as per R. Meir.] And R. Eliezer and R. Yehoshua concur that each is to be burned by itself. [R. Yossi says this — that even though R. Eliezer and R. Yehoshua differ as to the burning of terumah, they concur that each is burned by itself.] Where do they differ? In respect to the doubtful (possibly clean-possibly unclean) and the (definitely) unclean. R. Eliezer says: Each is to be burned by itself. [R. Eliezer holds that one is exhorted to guard the doubtful (against uncleanliness), it being written (Numbers 18:8): "the guarding of my terumoth" — The Torah speaks of two terumoth: one, doubtful; one, clean.] R. Yehoshua says: They are both burned together. [Since its status is doubtful, you are not exhorted to guard it. And they do not differ on the burning of the doubtful and the clean together, for since it is not definitely unclean, the impression is not given that he is making clean terumah unclean.]

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