The following are instances where Beit Shammai is more lenient and Beit Hillel is more strict: An egg which was laid on a festival, Beit Shammai says: It may be eaten. And Beit Hillel says: It may not be eaten. Beit Shammai says: [A person is liable for a violation of Passover eating prohibitions] with an olive-sized [portion] of yeast and a date-sized [portion] of leavened product. Beit Hillel says: With an olive-sized portion [each] of [yeast] and [leavened product].

(An animal that was born on a festival, everyone agrees that it is permitted [for eating on that day]. [However], a hatched chicken from an egg, all agree that it is forbidden to eat [on that day]). One who slaughters a wild animal or a bird on a festival, Beit Shammai says: He can dig with a spade and cover [the blood]. Beit Hillel says: One may not slaughter unless he had dirt already prepared [from before the festival]. Both agree that if he slaughtered it [and realized afterwards that he did not have dirt prepared], he may dig with a spade and cover [the blood], and that ash from the oven is considered prepared [from before the festival and is thus permitted to use on a festival].

Beit Shammai says: [That which was made] ownerless for [only] the poor is [considered] ownerless. Beit Hillel says: It is not [considered] ownerless until he also makes it ownerless for the rich, like in shemittah [the septennial "year of release" during which all produce is considered ownerless for everyone]. [If] all the sheaves of the field were just one kav [a measure], and one was of four kabin and it was forgotten, Beit Shammai says: It is not [considered] forgotten. And Beit Hillel says: It is [considered] forgotten.

A sheaf that is close to a wall, or to a stack, or to the herd, or to vessels, and it was forgotten, Beit Shammai says: It is not [considered] forgotten. And Beit Hillel says: It is [considered] forgotten.

A vineyard in its fourth year [the fruits of which must be brought to and consumed in Jerusalem], Beit Shammai says: [If one wishes to redeem its fruit for money], it is not [required to add] one-fifth [of its value, like it would be for second tithe], nor [is it required] to remove [the fruits of the vineyard before Passover, like it would be for other tithes in the fourth or seventh years of shemittah]. Beit Hillel says: It is [required to add] one-fifth [of its value] and [it is required] to remove [the fruits before Passover]. Beit Shammai says: The [law of] fallen grapes [still applies] to it [where the owner must leave any fallen grapes for the poor] and the [law of] gleanings [still applies] to it [where the owner may not pick the vines bare], and the poor may redeem [the grapes they pick] for themselves. And Beit Hillel says: All of it goes to the winepress [and no grapes need to be reserved for the poor].

A barrel of pickled olives, Beit Shammai says: One need not poke holes in it [as it is assumed that the oil in the barrel is undesirable, which immunizes the olives from the ritual impurity to which wet food is susceptible]. And Beit Hillel says: He must poke holes in it [to actively demonstrate that the oil in the barrel is undesirable]. They both agree that if it was perforated and the dregs blocked up [the holes], that it is pure [and one need not worry about the olives contracting ritual impurity]. One who anointed with pure oil and became impure, and [with the oil on him] went down [to the ritual bath] and immersed, Beit Shammai says: Even if he is dripping [oil], he is [considered] pure. And Beit Hillel says: [He is considered pure only if the oil on him is just] enough to cover a small limb. If the oil was impure from the start, Beit Shammai says: [He is pure as long as the oil on him is just] enough to cover a small limb. And Beit Hillel says: [He is impure if there is enough oil] as a moist liquid [to moisten whatever is in direct contact with it]. Rabbi Yehudah says in the name of Beit Hillel: [It needs to] moisten [whatever is in direct contact with it] and moisten [another area else as well].

A woman must be betrothed with a dinar [a coin worth about the same as a day's wages] or a dinar's worth, according to the words of Beit Shammai. And Beit Hillel says: With a perutah [a coin worth far less than a dinar] or a perutah's worth. And how much is a perutah? One-eighth of an Italian issar [a copper coin worth 1/24th of a dinar]. Beit Shammai says: One [may] dismiss his wife with an old divorce document, andBeit Hillel forbids it. What is an "old divorce document?" [It is a document written by] one who becomes confined with [his wife] after he has written [the document] for her [but has not yet given it to her]. One who divorces his wife, and then sleeps in an inn with her, Beit Shammai says: She does not need a second divorce document from him [i.e. the first divorce remains valid]. And Beit Hillel says: She needs a second divorce document from him. When? At a time when she was divorced from marriage. But if she was [merely] divorced from betrothal, she does not need a second divorce document from him, since his heart has not yet become familiar with her [and, thus, we do not suspect that they would have slept with each other].

Beit Shammai allow the rival wives [of a deceased brother] to [marry his surviving] brothers, and Beit Hillel forbids it. If they had done chalitzah [the ceremony of release, after which a levirate marriage is no longer required], Beit Shammai invalidate [the rival wives from marrying into] the priesthood. And Beit Hillel validate them. If they had done the levirate marriage, Beit Shammai validate the [rival wives to the priests, should the surviving brothers die as well], and Beit Hillel invalidate them. Even though [one House] invalidated and [the other House] validated, Beit Shammai did not refrain from marrying the women of Beit Hillel, and Beit Hillel did not [refrain] from marrying the women of Beit Shammai. And all the pure and impure that [one House] would declare pure and [the other House] would declare impure, they [still] did not refrain from making [sure] that [the vessels of one House] and [the vessels of the other House would remain] pure [according to both Houses].

Three brothers: two of them married to two sisters, and one is single. One of the sister's husbands died, and the single [brother] performed maamar [the act of betrothal required before a levirate marriage is consummated], and afterward the second brother died, Beit Shammai says: His [betrothed] wife [stays] with him, and the other [widowed wife] goes free on account of [the law of a] wife's sister [being forbidden]. And Beit Hillel says: He releases his [betrothed] wife with a divorce document and chalitzah, and his [betrothed] wife's sister with [just] chalitzah. This is what they used to say: Woe to him for his wife, and woe to him for his brother's wife.

If one vows [to abstain from] his wife in sexual intercourse,Beit Shammai says: [After] two weeks [of abstinence his wife may sue him for divorce]. And Beit Hillel says: [After just] one week. One who has a miscarriage on the [eve of the] eighty-first day [after giving birth]: Beit Shammai exempts her from the sacrifice [for the miscarriage], and Beit Hillel obligates her. A linen sheet with fringes: Beit Shammai exempts [the sheet from the law of fringes], and Beit Hillel obligates [in the law of fringes]. A basket [of fruit set aside] for the Sabbath: Beit Shammai exempt it [from tithes if one wishes to snack on it before the Sabbath], and Beit Hillel obligate it.

One who makes a nazarite vow [for] longer [than thirty days outside of the land of Israel] and he completes his nazarite [days], and afterward comes to the land [of Israel, where he must redo his nazarite vow], Beit Shammai says: he must be a nazarite for thirty days. And Beit Hillel says: He must be a nazarite [for the amount of time he vowed] in the beginning. If someone had two sets of witnesses testify about him, [one set] testifying he vowed two [nazarite vows, each thirty days], and [the other set] testifying he vowed five [nazarite vows, each thirty days], Beit Shammai says: The testimony is divided, and [thus] there is no nazarite [obligation] here. And Beit Hillel says: Included in the [claim of] five [vows] are two [vows], so he must be a nazarite twice.

A [dead] person who is set under the crack [of a portico], Beit Shammai says: He does not [act as a bridge to] bring the ritual impurity [into the area which is beyond the crack]. And Beit Hillel says: a person is hollow [and it is as if all he has is a head, empty space, and then feet. This results in his head being considered a bridge between the two sides of the crack], and the upper side [i.e. the person's head] brings the ritual impurity [to everything under the portico].