Mesorat%20hashas for Beitzah 1:1

בֵּיצָה שֶׁנּוֹלְדָה בְיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים, תֵּאָכֵל. וּבֵית הִלֵּל אוֹמְרִים, לֹא תֵאָכֵל. בֵּית שַׁמַּאי אוֹמְרִים, שְׂאֹר בְּכַזַּיִת וְחָמֵץ בְּכַכּוֹתֶבֶת. וּבֵית הִלֵּל אוֹמְרִים, זֶה וָזֶה בְּכַזָּיִת:

An egg that was hatched on yom tov [after Shabbath] — Beth Shammai say: It may be eaten; Beth Hillel say: It may not be eaten. [The rationale of Beth Hillel: Every egg that is hatched today is completed the day before, so that Shabbath is found to have "prepared" for yom tov; but Scripture states (Exodus 16:5): "And it shall be on the sixth day, that they shall prepare (for Shabbath) what they shall bring" — and the sixth day is generally chol (mundane, not a holy day) — whence: Chol prepares for Shabbath, and chol prepares for yom tov (which is also called "Shabbath"), but yom tov does not prepare for Shabbath and Shabbath does not prepare for yom tov. And preparation of the type of the egg, even though it is in the hands of Heaven, is, nonetheless, called "preparation." However, since Shabbath and yom tov are distinctive, their meal requires preparation in chol, and one of them may not prepare for the other, even preparation in the hands of Heaven — but a meal of chol is not distinctive and does not require preparation, so that on a Sunday in general, which is not a yom tov, an egg hatched on it is not to be forbidden because it was prepared on Shabbath, for the Torah does not require preparation for a meal of chol from the day before. And they forbade an egg hatched on any yom tov, even not after Shabbath — a decree by reason of yom tov after Shabbath. Likewise, they forbade sucking raw an egg hatched on any Shabbath — a decree by reason of Shabbath after yom tov. And with Shabbath and yom tov, one following the other, an egg hatched on the first is forbidden on the second. And the same holds with the two days of Rosh Hashanah. But with the two yom tov days of exile, where, perforce, one of them is chol, an egg hatched on the first is permitted on the second.] Beth Shammai say: Se'or (leavening) (is forbidden) with the size of an olive, and chametz (leavened food), with the size of a date. [In respect to eating, all agree that both are forbidden with an olive size, Scripture beginning with se'or and concluding with chametz, viz. (Exodus 12:19): "Se'or shall not be found in your houses, for all who eat chametz, etc." — to apprise us that (in respect to eating) se'or and chametz are one and the same. Where do they differ? In respect to removal. Beth Shammai hold that since (in respect to removal) Scripture wrote of both, se'or and chametz (Ibid. 13:7) rather than writing that chametz, the lesser "leavening," must be removed, whereby we could infer a fortiori that se'or, the greater "leavening," must of a certainty be removed — it must be that the (forbidden) size of one is not the same as that of the other, (the halachah of) removal not being derived from (that of) eating. And Beth Hillel hold that both (are forbidden) with an olive size, removal being derived from eating. And because these (first) three things are among the lenient rulings of Beth Shammai and the stringent rulings of Beth Hillel in respect to yom tov, they are adduced together.]

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