Mishná sobre Números 15:44

If one had collected hallah [portions] with the intention of keeping them separate, but in the meantime they had become stuck together: Bet Shammai say: they are connected in the case of a tevul yom. But Bet Hillel say: they are not connected. Pieces of dough [of terumah] that had become stuck together, Or loaves that had become joined, or one who bakes a batter-cake on top of another batter-cake before it could form a crust in the oven, or the froth on the water that was bubbling, or the first scum that rises when boiling groats of beans, or the scum of new wine (r. Judah says: also that of rice): Bet Shammai say: they are connected in the case of a tevul yom. But Bet Hillel say: they are not connected. They agree [that they serve as connectives] if they come into contact with other kinds of uncleanness, whether they be of minor or major grades.

Rabbi Eliezer says: the heifer is no more than one year old and the cow no more than two years old. But the sages ruled: the heifer may be even two years old and the red cow even three or four years old. Rabbi Meir says: even five years old, though she is old. But they did not wait with it so long since it might in the meantime grow some black hairs and [thus] become invalid. Rabbi Joshua said: I only heard of [a cow] that was three years old [shelashit]. They said to him: What does "shelashit" mean? He replied: thus have I heard it without any explanation. Ben Azzai said: I will explain: if you say "shelishit" the meaning is ‘the third’ in number to others, but when you say "shelashit" the meaning is one that is three years old. Similarly they said a vineyard that is "revai." They said to him: what does "revai" mean? He replied: thus have I heard it without any explanation. Ben Azzai said: I will explain: if you say "revii" the meaning is the fourth in number to others, but when you say "revai" the meaning is one that is four years old. Similarly it was ruled: if a man ate in an afflicted house half a loaf, three of which can be made from a kav, he becomes unclean. They said to him: say rather "eighteen of which are made of a se'ah." He replied: thus have I heard it without any explanation. Ben Azzai said: I will explain: when you say, three of which are made of a kav it would not contain hallah, but if you say, eighteen of which are made of a se'ah, it has been reduced by its hallah.

Shammai says: “[Dough] of a kav or more is subject to the law of hallah.” And Hillel says: “Of two kavs or more.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [dough of] a kav and a half is subject to the law of hallah.” And after they increased the measures they said: “[Dough of] five quarters is subject. Rabbi Yose said: “Five are exempt, five and more are liable.”

Hillel says: “A hin full of drawn water renders the mikweh unfit.” (However, man must speak in the language of his teacher.) And Shammai says: “Nine kavs.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one;” But when two weavers from the dung-gate which is in Jerusalem came and testified in the name of Shemaiah and Avtalion, “Three logs of drawn water render the mikweh unfit,” the Sages confirmed their statement.

Produce [grown] outside the land [of Israel] that came into the land is subject to Hallah. [If it] went out from here to there: Rabbi Eliezer makes it liable, But Rabbi Akiva makes it exempt.

One who takes a vow not to have intercourse with his wife: Beth Shammai says: [after] two weeks [he must divorce her and pay her kethubah], And Beth Hillel say: after one week. A woman has a miscarriage on the eve of the eighty first [day]: Beth Shammai exempt her from bringing the offering, And Beth Hillel do not exempt her. [With regards to the rules of] tzitzit (fringes) on linen sheet: Beth Shammai exempts, And Beth Hillel does not exempt. A basket of [fruit set aside for] the Sabbath: Beth Shammai exempts it [from tithes]. And Beth Hillel does not exempt it.

Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. Olives may be given as terumah for oil and grapes for wine, according to the opinion of Beth Shammai. But Beth Hillel says: they may not be given. One who sows seed [within] four cubits of a vineyard: Beth Shammai says: he has caused one row [of vines] to be prohibited. But Beth Hillel says: he has caused two rows to be prohibited. Flour paste [flour that had been mixed with boiling water]: Beth Shammai exempts [from the law of hallah]; But Beth Hillel pronounces it liable. One may immerse oneself in a rain-torrent, according to the opinion of Beth Shammai; But Beth Hillel say: one may not immerse oneself [therein]. One who became a proselyte on the eve of Passover: Beth Shammai says: he may immerse himself and eat his Passover sacrifice in the evening. But Beth Hillel says: one who separates himself from uncircumcision is as one who separates himself from the grave.

Seven kinds of punishment come to the world for seven categories of transgression:When some of them give tithes, and others do not give tithes, a famine from drought comes some go hungry, and others are satisfied. When they have all decided not to give tithes, a famine from tumult and drought comes; [When they have, in addition, decided] not to set apart the dough-offering, an all-consuming famine comes. Pestilence comes to the world for sins punishable by death according to the Torah, but which have not been referred to the court, and for neglect of the law regarding the fruits of the sabbatical year. The sword comes to the world for the delay of judgment, and for the perversion of judgment, and because of those who teach the Torah not in accordance with the accepted law.