Sotah chapter 3, mishnah 8. The previous mishnah set out the differences between a kohen and a bas kohen - between the male kohen and the daughter of a kohen. Our mishnah continues with this theme and distinguishes between a man and a woman in halachah: "Mah bein ish le'ishah?" - what is the difference between a man and a woman? The mishnah then lists several examples.
The laws of a metzora:
A man who becomes a metzora must let his hair grow and must wear torn garments - he may not cut or trim his hair, and he must tear his clothing. A woman is not obligated in this; these obligations apply to the man alone. Nevertheless, the requirement to dwell outside the city applies to her as well, and she is considered tamei in exactly the same way that a male metzora is tamei.
The laws of nezirus:
Imposing nezirus on a son: It is a halachah given to Moshe at Sinai that a father can impose nezirus upon his son who is below bar mitzvah age, provided that the son or his relatives do not object. A mother, however, does not have this ability, and she cannot impose nezirus upon her son.
Funds set aside for the nazir's offerings: A nazir who set aside money for the offerings of his nezirus and died before completing it - his son may take that money and use it for his own nezirus. In the language of halachah the man "megale'ach" - literally, he shaves, and here the meaning is that he completes his nezirus by bringing the offerings, which includes the shaving of the head. A woman cannot use this money for her own nezirus.
A father's authority over his daughter:
Selling her as a Hebrew maidservant: A man can sell his daughter as an amah ivriyah, as a maidservant, while she is below bas mitzvah age, and she goes free upon reaching the age of mitzvos. A woman cannot do so.
"Ha'ish mekadesh es bito ve'ein ha'ishah mekadeshes es bitah" - the man betroths his daughter but the woman does not betroth her daughter. A father can betroth his daughter while she is below bas mitzvah, and also while she is a na'arah, between the ages of twelve and twelve and a half. The Torah did not give a mother this ability; by rabbinic law she can - a halachah found in many places - but not by Torah law.
The laws of punishments:
"Ha'ish niskal arom ve'ein ha'ishah niskeles arumah" - the man is stoned unclothed but the woman is not stoned unclothed. A man who is liable to death by stoning is stoned unclothed, almost entirely without garments, apart from a small piece of cloth in front of him. This is not done with a woman, since it would involve excessive degradation, and therefore she remains clothed.
"Ha'ish nisleh ve'ein ha'ishah nislis" - the man is hung but the woman is not hung. After the stoning, the man's body is hung, whereas a woman's body is not hung.
"Ha'ish nimkar bigneivaso ve'ein ha'ishah nimkeres bigneivasah" - the man is sold for his theft but the woman is not sold for her theft. A thief who has no means to repay what he stole is sold in order to pay for it; a woman is not sold as a maidservant in order to pay the money she owes for a theft.
The differences between a man and a woman are many, and a large number of them are listed in the Gemara in Maseches Kiddushin. The way of the mishnah in such cases, however, is as the Gemara puts it: "tana veshiyer" - the mishnah taught some and left others out. It presents certain halachos and omits others, as in the mishnah before us, for there are many additional halachos in which a difference exists between a man and a woman.
In summary: This mishnah continues the distinction between a kohen and a bas kohen and lists differences between a man and a woman: the obligation of a metzora to let his hair grow and tear his garments, which applies to the man and not to the woman; two laws in nezirus - imposing nezirus on a son and the use of the father's money set aside for offerings; a father's authority to sell his daughter as an amah ivriyah and to betroth her, which is not given to a mother by Torah law; and three laws of punishment - stoning unclothed, hanging after the stoning, and being sold for a theft. And all of these are only a portion of the differences, in keeping with the principle of "tana veshiyer."