(ו) רבי חנינא סגן הכהנים אומר: מימיהם של כהנים לא נמנעו מלשרוף את הבשר שנטמא בולד הטמאה עם הבשר שנטמא באב הטמאה, אף על פי שמוסיפין טמאה על טמאתו. הוסיף רבי עקיבא ואמר: מימיהם של כהנים לא נמנעו מלהדליק את השמן שנפסל בטבול יום בנר שנטמא בטמא מת, אף על פי שמוסיפין טמאה על טמאתו.
(ז) אמר רבי מאיר: מדבריהם למדנו, ששורפין תרומה טהורה עם הטמאה בפסח. אמר לו רבי יוסי: אינה היא המידה. ומודים רבי אליעזר ורבי יהושע, ששורפין זו לעצמה וזו לעצמה. על מה נחלקו, על התלויה ועל הטמאה, שרבי אליעזר אומר: תשרף זו לעצמה וזו לעצמה. ורבי יהושע אומר: שתיהן כאחת.
(6) Rabbi Chanina, the adjunct head of the Kohanim [the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], said, "During [all] the days of the Kohanim, they never refrained from burning [sacrificial] meat that had become impure by a secondary source of impurity [along] with [sacrificial] meat that had become impure by a primary source of impurity, even though it added impurity to impurity." Rabbi Akiva added and said, "During [all] the days of the Kohanim, they never refrained from lighting oil that had become unfit by [contact with] a tevul yom [a person who has immersed that day for purification but who must wait for night-fall to be fully pure] in a lamp that had become impure by one who had become impure by a corpse, even though they would [by so doing] add impurity to impurity."
(7) Said Rabbi Meir, "From their words we learn that we may burn terumah that is pure [but is chamets, together] with [ terumah] that is impure on Pesach." Rabbi Yose said to him, "This is not analogous. [Even] Rabbi Eliezer and Rabbi Yehoshua concede that each is burned separately. About what do they disagree? About [terumah whose status of purity was] in question and impure [terumah], where Rabbi Eliezer says, 'Each must be burned separately;' and Rabbi Yehoshua says, 'Both [of them may be burned] together.'"
(א) כל שעה שמתר לאכול, מאכיל לבהמה, לחיה ולעופות, ומוכרו לנכרי, ומתר בהנאתו. עבר זמנו - אסור בהנאתו, ולא יסיק בו תנור וכירים. רבי יהודה אומר: אין בעור חמץ אלא שרפה. וחכמים אומרים: אף מפרר וזורה לרוח או מטיל לים.
(ב) חמץ של נכרי שעבר עליו הפסח מתר בהנאה. ושל ישראל אסור בהנאה, שנאמר (שמות יג) לא יראה לך (שאר).
(1) The entire time that one is allowed to eat [chamets - unleavened grain products], one may feed it to a domesticated animal, to a wild animal and to birds; or sell it to a gentile; and it is permitted to benefit from it. [After the] time [that it may still be eaten] has passed, it is prohibited to benefit from it, and one may not feed the fire of an oven or a pot range with it. Rabbi Yehuda says, "The destruction of chamets may not be done except by burning. But the Sages say, "One may also crumble [it] and throw [it] into the wind or put [it] in the sea."
(2) If there exists chamets of a gentile, which [was in existence] during Pesach, it is permitted to benefit from it [after Pesach]; but [if it were] of an Israelite, it is forbidden to benefit from it [after Pesach], as it is stated (Exodus 13:7), "And there shall not be seen any leaven to you."