Shabbat 154B

ואפילו למאן דאמר לוקין, ליכתוב רחמנא ״לא תעשה כל מלאכה ובהמתך״, ״אתה״ למה לי? הוא ניהו דמיחייב, בבהמתו לא מיחייב.

And even according to the one who said that one is flogged for violating a prohibition that was given as a warning of court-imposed capital punishment, the halakha with regard to driving a laden animal can be derived by means of an inference from the language of the verse. Let the Torah write: “You should not perform any manner of labor…and neither should your animal.” Why do I need the superfluous word you in the phrase: You and your animal? Rather it is to teach that it is he himself who is liable for performing a prohibited labor on Shabbat; however, for a prohibited labor performed by his animal, he is not liable.

הגיע לחצר החיצונה. אמר רב הונא: היתה בהמתו טעונה כלי זכוכית, מביא כרים וכסתות ומניח תחתיה, ומתיר החבלים והשקין נופלים.

We learned in the Mishnah: Once he reached the outer courtyard, he may untie the ropes that attach his bags to the donkey, and the bags of vessels that may not be moved on Shabbat fall on their own. Rav Huna said: If one’s animal was laden with glass vessels, which would break if he let them fall to the ground, he may bring cushions and blankets and place them beneath the animal and untie the ropes and let the bags fall onto the cushions.

והאנן תנן: נוטל את הכלים הניטלין בשבת?

The Talmud asks: Why is it necessary to unload glass vessels in so complicated a manner? Didn’t we learn in the Mishnah: He takes the vessels that may be moved on Shabbat off the donkey? As glass vessels fall into that category, why not simply remove the glass vessels and then untie the bags?