Rabbi Yehudah says: There are six things about which Beit Shammai is more lenient, and Beit Hillel is more stringent. The blood of an [improperly slaughtered] carcass: Beit Shammai declares ritually pure, and Beit Hillel declares ritually impure. The egg of [an improperly slaughtered bird's] carcass: if its like would be sold in the marketplace, it is permitted to eat. If not, it is forbidden, such are the words of Beit Shammai. And Beit Hillel forbids it [unequivocally]. They [both] agree that the egg of a treifah [an animal with a wound or illness that will cause it to die within twelve months] is forbidden, because it was grown in a forbidden [animal]. The blood of a gentile woman's [menstruation], and the blood of purity [i.e. blood that flows during the first forty (for a boy) or eighty (for a girl) days following childbirth] of a leprous [Jewish] woman:Beit Shammai declared pure. And Beit Hillel says: It is like their spit and urine [and is therefore impure]. One may eat seventh-year fruits whether with [giving] gratitude [to the owner] or without [giving] gratitude, such are the words of the House of Shammai. And the House of Hillel says: One may not eat them without [giving] gratitude [to the owner]. [Alternatively, the text is "One may only eat them without giving gratitude to the owner" since God made the food ownerless, and one should thank Him, not the owner]. A waterskin, Beit Shammai says: [It can become impure] if it is tied up and upright [so it can retain water]. And Beit Hillel says: [It can become impure] even if it is not tied up [as long as it is upright].

Rabbi Yose says: There are six things about which Beit Shammai was more lenient and Beit Hillel was more stringent. Poultry can be put on the [same] table [as] cheese, but cannot be eaten [with it], such are the words of Beit Shammai. And Beit Hillel says: It cannot be put [on the same table], and it cannot be eaten [with it]. One can take terumah [the portion given to the priest] from olives on behalf of oil, and from grapes on behalf of wine, such are the words of Beit Shammai. And Beit Hillel says: One does not take terumah [on behalf of oil and wine from their fruits of origin]. One who sows [seeds] within four cubits of a vineyard, Beit Shammai says: One row [of the vineyard that is closest to the area where one sowed the seeds] is rendered prohibited. And Beit Hillel says: Two rows are rendered prohibited. A water-flour mixture: Beit Shammai exempt [from the law of challah, where a portion of dough is set aside for the priest], and Beit Hillel obligate [it]. One may ritually immerse oneself in a waterfall, such are the words of Beit Shammai. And Beit Hillel says: One may not immerse oneself [there]. A convert who converts on the eve of Passover [which requires the eating of the Paschal lamb that night, only by those who are ritually pure], Beit Shammai says: He may immerse and eat the Paschal lamb that night. And Beit Hillel says: One who separates from the uncircumcised is like he who separates from the grave [i.e. he must wait seven days before he can immerse in a ritual bath, so he cannot eat the Paschal lamb that night].

Rabbi Yishmael says: Three items about which Beit Shammai are more lenient and Beit Hillel are more stringent. The book of Ecclesiastes does not make [a person's] hands ritually impure, such are the words of Beit Shammai. And Beit Hillel says: It [does] make the hands ritually impure. The waters of the [red heifer, biblically referred to as the waters of the] sin-offering, which have fulfilled their duty [by having been sprayed on a person who had come in contact with a dead person]: Beit Shammai declares ritually pure, and Beit Hillel declares ritually impure. Black cumin: Beit Shammai declares ritually pure [as they do not consider it a food], and Beit Hillel declares ritually impure [as they do consider it a food]. And the same [considerations about the black cumin's status as food apply] to [their positions on] tithing [for the black cumin].

Rabbi Eliezer says: Two things about which Beit Shammai was more lenient and Beit Hillel was more stringent. The blood of a woman who [had waited the week or two weeks after] giving birth [to a boy or a girl, respectively] who had yet to ritually immerse, Beit Shammai says: It [imparts impurity when it is wet] like her spit and her urine. And Beit Hillel says: It imparts impurity whether [it is] wet or dry. And they agree that if that woman after childbirth was a zavah [a woman with an abnormal genital discharge], [her discharge] would impart impurity whether wet or dry.

Four brothers, two of whom are married to two sisters, and those two brothers married to the sisters die, the [two surviving brothers] must perform chalitzah [the ceremony of release, after which a Levirate marriage is no longer required] and not [enter into] Levirate marriages. If they went and entered [into Levirate marriages anyway], they must leave [the marriages]. Rabbi Eliezer said in the name of Beit Shammai: [The Levirate marriages] stay upheld. And Beit Hillel says: They must leave [the marriages].

Akavya the son of Mehalelel testified about four things. They said to him: Akavya, retract the four things you have said and we will make you the head of the court of Israel. He said to them: Better I be called a fool all my days, so long as I do not do wickedness for even a single moment before the Omnipresent, so that they will not say "he retracted because [he wanted] power." He used to declare impure the leftover hair [from leprous skin], and green [or yellow] blood. And the Sages declared [these things] pure. He would permit the [use of] wool that had fallen from a blemished firstborn animal and had been placed in a cavity [for safekeeping] and [the animal] was afterwards slaughtered, but the Sages forbade [the use of the wool]. He would say: One may not make a converted woman nor a freed maidservant drink [from the "bitter waters" that were drunk by a woman suspected of adultery as a test]. But the Sages say: [They are] made to drink. They said to him: There was the case of Karkamit, a freed maidservant in Jerusalem, who was made to drink by Shama'ya and Avtalyon! He said to them: They made her drink an "example" [i.e. the "bitter waters" they made her drink were not authentic]. They excommunicated him, and he died in excommunication, and the Court stoned his coffin. Said Rabbi Yehudah: God-forbid [one should say] that Akavya was excommunicated! For the [Temple] courtyard is never locked for any man of Israel who has wisdom and fear of sin like Akavya the son of Mehalelel [had]. So who did [the Court] excommunicate? It was Elazar the son of Khanoch, who mocked the [laws of] purity of hands. And when he died, the Court went and placed a stone on his coffin, teaching that anyone who was excommunicated and died in excommunication, they "stone" his coffin [i.e. they place a stone on his coffin].

In the hour of [Akavya's] death, he said to his son: My son, retract the four things that I used to say. [His son] said to him: And why did you not retract [these statements]? He said to him: I heard them from the mouths of many people, and they [i.e. the other Sages] heard [the opposite] from the mouths of many people. I stood by what I heard, and they stood by what they heard. But [now], you [only] heard [these things] from the mouth of a single person [i.e. me], and [the opposite] from the mouths of many people. It is better to leave the words of the single person, and to grab hold of the words of the many. [His son] said to him: Father, commend me to your colleagues [either referring to those on earth, or those in heaven]. He said to him: I cannot commend [you]. He said to him: Perhaps you do not find in me worthiness? He said to him: No! Your [own] actions will draw you near, or your [own] actions will distance you.