(Mishnah): One may not tie a horse to the sides of a carriage or behind it; nor may one tie a Libian donkey to (a carriage pulled by) camels.

(R. Yehuda): All that are born from a mare, even if their father is a donkey, are permitted one with another.

Similarly, those that are born from a female donkey, even if their father is a horse, they are permitted one to another; but those that are born to a mare and those that are born to a female donkey are prohibited one with another.

(Gemara): The Mishnah taught that one may not tie a horse to the sides of a carriage or behind it...

(Baraisa): R. Meir exempts from lashes in these cases. But if the horse that is tied to the sides assists them when they are climbing a hill or descending, all agree that it is prohibited.

(R. Yochanan): The Chachamim always prohibit because one assists the other when it eases off.

(Rav): It's because they carry the rope that is between them.

Question (R. Yirmiyah): What if they were tied by their hair?

What's the case? If when there tied by their hair (certainly it's permitted, as Kilayim is only prohibited when they work together); why would it be prohibited for one animal to carry another?! If the rope is tied to its hair, certainly Rav would prohibit it, since they carry the rope between them!

(R. Yona): Rav and R. Yochanan disagreed over the reason that the Chachamim prohibited - R. Yochanan said it's because one assists the other when it eases off. Rav said it's because they carry the rope between them.

Question: What is the practical difference between the reasons?

Answer: If a rope was tied to the hair of the horse. (According to R. Yochanan, since it would be painful to push the carriage, it will not do it. But according to Rav, since they are carrying the rope together, it is prohibited.)

But if it was only tied to its hairs (without a rope), all agree that it is permitted. (It is painful, so the horse won't push; therefore it's permitted according to R. Yochanan; and since it's not carrying any load, it is permitted according to Rav.)

(The Mishnah taught) Nor may one tie a Libian donkey (Livdakas) (to camels). Some have the text Nivrakus. The text of Livdakas comes from the pasuk (Daniel 11:43), "and the Lubians and the Cushites will be at his steps."

According to the text of Nivrakus, it is an Avhatus, which is a donkey from Selek.

Question (R. Yona and Rav Hoshiya): Must converts from Libui wait three generations (like those from Mitzrayim (Egypt), in order to marry a regular Jew)?

Answer (R. Yona Botzraya): From the fact that when the Egyptian bean is still moist, people call it the Lubian bean and when it's dry they call it the Egyptian bean, this shows that they are the same place and a Lubian convert must also wait three generations.

(R. Yitzchak bar Nachman citing R. Hoshiya): The Halacha follows the student (i.e. R. Yona Botzraya, who was R. Hoshiya's student).

(R. Yehuda taught in the Mishnah that all that are born from a mare, even if their father is a donkey, are permitted one with another.) But according to the Chachamim, (whether born from a male horse and female donkey or vice-versa) all mules are the same species.

Question: (According to R. Yehuda) what are the signs of being born from a mare or a female donkey?

Answer (R. Yona): If it has small ears, its mother is a horse and its father is a donkey. If it has large ears, its mother is a donkey and its father is a horse.

R. Mana ordered those from the household of R. Yehuda Nesiyah, "If you wish to buy female mules, buy ones with small ears, then you will know that its mother is a horse and its father is a donkey" (and you will be able to avoid Kilayim).

The 'white' comes from the male, from which the brain, the bones and the sinews come. The 'red' comes from the female, from which the skin, the flesh and blood comes. The Ruach, the Nefesh and the Neshama come from Hash-m. All three (father, mother and Hash-m) are partners in a person (and must be respected accordingly).

(R. Ba/ R Yehuda citing Rav): The Chachamim agree to R. Yehuda to permit a horse, son of a horse, son of a donkey, together with a donkey, daughter of a donkey, daughter of a horse.

(R. Chaggai/ R. Zeira citing R. Issi): Offspring of goats and sheep are Kilayim with each other.

Clarification: (He did not mean that they are completely Kilayim with each other. He was saying that) a goat, son of a goat, son of a ewe is prohibited with a ewe, daughter of a ewe, daughter of a goat.