בַּמֶּה בְּהֵמָה יוֹצְאָה וּבַמָּה אֵינָהּ יוֹצְאָה. יוֹצֵא הַגָּמָל בְּאַפְסָר, וְנָאקָה בַחֲטָם, וְלֻבְדְּקִיס בִּפְרֻמְבְּיָא, וְסוּס בְּשֵׁיר, וְכָל בַּעֲלֵי הַשֵּׁיר יוֹצְאִים בַּשֵּׁיר וְנִמְשָׁכִים בַּשֵּׁיר, וּמַזִּין עֲלֵיהֶן וְטוֹבְלִין בִּמְקוֹמָן: With what may a beast go out (on the Sabbath)? [For a man is commanded vis-à-vis the resting of his beast on the Sabbath. And something with which the beast is guarded is not considered a burden; and something with which it is not guarded is considered a burden.] A camel goes out with a rein; a na'akah (a longnecked camel) [The gemara states: specifically, a white one, which requires greater guarding], with a chatam [They take an iron ring, pierce the camel's nose, and insert it.]; a Libyan ass [which is especially tough and strong and requires greater guarding than other domestic asses], with an iron rein; a horse, with a sher [a kind of band around its neck, with a ring, through which a rope is inserted and by which the beast is pulled.] And all sher animals [such as hunting dogs and small animals] go out with the sher [around their necks, with the rope fixed in the sher], and are pulled by the sher [i.e., if he wishes, he pulls the beast by the rope in the sher], and they are sprinkled upon (in place) [i.e., as they are, on the animal's neck, if they have incurred dead-body uncleanliness], and they are immersed in place. [The animal is placed in the water to immerse the sher. And even though it is ruled that all articles unique to a beast do not acquire uncleanliness, the sher and its like do acquire uncleanliness and require immersion. Since they are made for a man to lead the animal with, they are regarded as an article made for man's use.]
חֲמוֹר יוֹצֵא בְמַרְדַּעַת, בִּזְמַן שֶׁהִיא קְשׁוּרָה לוֹ. זְכָרִים יוֹצְאִין לְבוּבִין. רְחֵלוֹת יוֹצְאוֹת שְׁחוּזוֹת, כְּבוּלוֹת וּכְבוּנוֹת. הָעִזִּים יוֹצְאוֹת צְרוּרוֹת. רַבִּי יוֹסֵי אוֹסֵר בְּכֻלָּן, חוּץ מִן הָרְחֵלִין הַכְּבוּנוֹת. רַבִּי יְהוּדָה אוֹמֵר, עִזִּים יוֹצְאוֹת צְרוּרוֹת לְיַבֵּשׁ, אֲבָל לֹא לְחָלָב: An ass goes out with a pack-saddle, [which is kept on it the entire day to keep it warm], when it is (already) tied to it on Sabbath eve, [for he knows that the ass requires it for warmth, as people say: "An ass is cold even in the summertime" — so that it is not a burden. But it is forbidden to tie the pack-saddle on the ass on Shabbath. For it is impossible to tie it except by bracing oneself against its side, which constitutes (forbidden) use of an animal. And if he transgressed and tied it, it may not go out with it.] Males go out with levuvin [leather tied against their genitals so that they not mount the females.] Ewes go out shechuzoth, [which hold their tails high so that the males can mount them], kevuloth, [which clamp their tails against their legs so that the males not mount them], and kevunoth [They would tie a cloth around lambs on the day they were born so that their wool not become soiled.] Goats go out [with their udders] tied, [sometimes, to dry up their milk by pressing forcibly against them; sometimes, tied as a "pocket," so that the milk not drip to the ground and be lost.] R. Yossi forbids it with all, [regarding them as burdens], except with the kevunoth lambs, [in which instance, keeping their wool from being soiled, it is like an ornament]. R. Yehudah says: Goats go out tied for drying (of the milk), but not for (catching) the milk. [R. Yehudah holds with the first tanna, that it is not a burden. For drying, there is no reason to decree lest it fall and he come to carry it, but for (catching) milk, where it is not tied tight, it is forbidden. We fear that it might fall and that he might come to carry it. The halachah is in accordance with the first tanna].
וּבַמָּה אֵינָהּ יוֹצְאָה. לֹא יֵצֵא גָמָל בִּמְטוּטֶלֶת, לֹא עָקוּד וְלֹא רָגוּל, וְכֵן שְׁאָר כָּל הַבְּהֵמוֹת. לֹא יִקְשֹׁר גְּמַלִּים זֶה בָזֶה וְיִמְשֹׁךְ. אֲבָל מַכְנִיס חֲבָלִים לְתוֹךְ יָדוֹ וְיִמְשֹׁךְ, וּבִלְבַד שֶׁלֹּא יִכְרֹךְ: And with what does it not go out? A camel does not go out with a metoteleth [a piece of rag tied to its tail as a sign or for some other purpose], neither akud [the foreleg tied to the hindleg, so that they not run away] nor ragul [the forefoot bent upwards and tied to the foreleg]; and so with all of the other animals. One may not tie camels to each other and pull [one, all the others following, so that it not appear as if he is leading them to market to sell them]. But he may gather the ropes in his hand and pull, [so long as the ends of the rope not dangle a tefach (a handbreadth) or more from his hand, so that he not appear to be carrying ropes in his hand], and so long as he does not fold them together. [This is not stated in respect to Shabbath, but in respect to kilayim, viz.: If one gathers ropes in his hand, some of flax and some of wool, he should not fold them together, for if he does they are kilayim (a forbidden admixture). His hand is warmed by holding them and this is forbidden.]
אֵין חֲמוֹר יוֹצֵא בְמַרְדַּעַת בִּזְמַן שֶׁאֵינָהּ קְשׁוּרָה לוֹ, וְלֹא בְזוֹג, אַף עַל פִּי שֶׁהוּא פָקוּק, וְלֹא בְסֻלָּם שֶׁבְּצַוָּארוֹ, וְלֹא בִרְצוּעָה שֶׁבְּרַגְלוֹ. וְאֵין הַתַּרְנְגוֹלִין יוֹצְאִין בְּחוּטִין, וְלֹא בִרְצוּעוֹת שֶׁבְּרַגְלֵיהֶם. וְאֵין הַזְּכָרִים יוֹצְאִין בַּעֲגָלָה שֶׁתַּחַת הָאַלְיָה שֶׁלָּהֶן. וְאֵין הָרְחֵלִים יוֹצְאוֹת חֲנוּנוֹת. וְאֵין הָעֵגֶל יוֹצֵא בְגִימוֹן. וְלֹא פָרָה בְּעוֹר הַקֻּפָּר, וְלֹא בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ. פָּרָתוֹ שֶׁל רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה הָיְתָה יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, שֶׁלֹּא בִרְצוֹן חֲכָמִים: An ass does not go out with a pack-saddle if it is not tied to it, not with a zug [a kind of bell hung on the animal's neck to sound when it walks], even though it is stopped up [with rags so that the clapper does not strike to emit a sound; for this gives the impression that he is taking it to sell in the marketplace], nor with a "ladder" on its neck [When it had a sore, they would put wood in the form of warp and woof on its neck to prevent it from turning its head to rub it.], nor with the thong on its foot. [If an animal strikes its legs together when walking, they make a thick thong for it in the form of a ring and tie it at the site of the striking.] And chickens do not go out with the strings [made for them as signs, against being exchanged for other chickens], nor with the thongs on their feet. [Their feet were tied together with a short thong, so that they not jump and break vessels.] And male [sheep] do not go out with the ring under their tail. [They would tie a kind of small roller under the tails of the long-tailed sheep to keep them from striking against stones or rocks.] And the ewes do not go out chanunoth. [They would take a sliver from a tree called "yachnon," and place it in their nostrils, so that they would sneeze and thus dislodge the worms in their heads. The males had no need of this, for since they butted each other, the worms would fall out of themselves.] And a calf does not go down with a gimon. [They would place a kind of rubber yoke on a calf's neck to train its head to bending when it was grown], nor a cow with hedgehog skin. [They would tie its udders with this sharp-quilled skin to keep reptiles from sucking them], nor with a thong between its horns [whether for ornament or protection; for any additional "guarding" is (considered) a burden.] R. Elazar b. Azaryah's cow would go out with a thong between its horns against the will of the sages. [It was not his, but his neighbor's; but because he did not protest, it was called by his name.]