A domestic animal with a domestic animal or a wild animal with a wild animal, a domestic animal with a wild animal or a wild animal with a domestic animal, a non-kosher animal with a non-kosher animal or a kosher animal with a kosher animal, a non-kosher animal with a kosher animal or a kosher animal with a non-kosher animal — [these teams] are forbidden for plowing, for pulling, and for leading.

The driver receives forty [lashes], and someone sitting in the coach receives forty [lashes]. R’ Meir exempts him. And the third which is tied to straps is forbidden.

It is forbidden to tie a horse to the sides of a wagon or to the back of a wagon, or [to tie] a libdicum to camels. Rabbi Yehudah says: All those born of a mare, even though their father is an ass, are permitted one with another; and so also those born of an ass, even though their father is a horse, are permitted one with another. However, those born of a horse with those born of an ass are forbidden with one another.

Prutiyos are forbidden, and the ramach is permitted. The adnei hasadeh is a wild animal. R’ Yose says: It conveys tumah through overshadowing just like a human. The porcupine and the stone marten are wild animal(s). The stone marten — R’ Yose says that Beis Shammai say: It conveys tumah through carrying as the size of an olive’s bulk, and [tumah] through contact as the size of a lentil.

The wild ox is a variety of domestic animal. R’ Yose says: A variety of wild animal. The dog is a variety of wild animal. R’ Meir says: A variety of domestic animal. The pig is a variety of domestic animal. The arod is a variety of wild animal. The elephant and the monkey are varieties of wild animals. And man is permitted with them all — to pull, to plow, and to lead.

No [fabrics] are prohibited because of kilayim other than wool or flax. No [fabrics] contract tzaraas other than wool or flax. The Kohanim do not wear for service in the Temple any [fabrics] other than wool and flax. Camel’s hair and sheep’s wool which he mixed together — if the majority is from camels it is permitted; if the majority is from sheep it is forbidden; half and half, it is forbidden. And so too with flax and hemp which he mixed together.

Shirayim and kalach are not kilayim, but they are forbidden because of their appearance. Mats and cushions do not [pose a problem of] kilayim, provided that his skin does not touch them. There is no casual kilayim, and a person may not wear kilayim even on top of ten [garments], and even in order to evade the tax.

Hand towels, handkerchiefs for [Torah] scrolls, and bath towels do not involve kilayim restrictions. R’ Elazar forbids. Barbers’ aprons are forbidden due to kilayim.

Shrouds for the dead and the saddle blanket of a donkey are not subject to [the prohibitions of] kilayim. A person may not place a saddle blanket on his shoulder, even in order to take out the garbage.

Garment sellers may sell in their usual manner, as long as they do not intend in the sun [to protect themselves] from the sun, and in the rains [to protect themselves] from the rains. The discreet ones hang [them] on a stick.

Garment makers may sew in their usual manner, provided that they do not intend in the sun [to protect themselves] from the sun and in the rains [to protect themselves] from the rains. The discreet ones sew on the ground.

Birrusins and brundisians, dalmatics, and pinon shoes — he may not wear them until he checks [them]. R’ Yose says: Those which come from the coast and from overseas do not need checking, because they are presumably made with hemp. A cloth-lined boot does not have any problems of kilayim.

Nothing is prohibited because of kilayim unless it is spun and woven, as it says: You may not wear shaatnez — something which is shua, tavui, and noz. R’ Shimon ben Elazar says: He deviates and causes his Father in Heaven to turn from him.

Felts are forbidden because they are carded. A border of wool on linen is forbidden because it surrounds the weave. R’ Yose says: Belts of purple wool are forbidden because he bastes them before tying. It is forbidden to tie a strip of wool to a strip of linen to gird his waist, even though the [leather] strap is in the middle.

Labels of weavers and labels of launderers are forbidden as kilayim. [If] someone thrusts [the needle] a single thrust, this is not a connection, it does not count as kilayim, and someone who undoes it on the Sabbath is exempt. [If] its two ends are brought to the same side, this is a connection, it counts as kilayim, and someone who undoes it on the Sabbath is liable. R’ Yehudah says: Until he trebles. The sack and the wicker box combine for kilayim.