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FOOTNOTES:

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(1) It is prohibited because "it might fall and he will carry it" in Reshus ha'Rabim.

(2) It is prohibited because "it looks as if he is going to the marketplace" (see Insights).

(3) According to Tosfos, this is talking about a case when it is sewn to a garment. The Rabanan prohibited wearing a badge sewn to a garment lest one go out with a badge that is not sewn on. According to the Ritva, a badge is prohibited only when it is not sewn to a garment (see Insights).

(4) But if the slave made it himself, he may not go out with it, because he might take it off so that people will not know that he is a slave. Also, if the badge is made of metal, he may not go out with it even if his master made it, because it might fall off and he will pick it up and carry it in Reshus ha'Rabim. If the badge is tied to his garment, he may not go out with it even if it is made of clay, for fear that it might fall off and shatter and the slave will fold up his coat on to his shoulder (thus carrying in Reshus ha'Rabim) to cover the place where the badge was sewn, so that his master will not think that he purposely removed it.

(5) This seems to be the intention of Tosfos (DH Lo Tetzei). See Maharsha and Maharam, and see Insights.

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(6) Since the slave fears his master, there is no concern that he will remove the badge from around his neck and carry it in Reshus ha'Rabim (Rashi DH d'Avid). There also is no concern that he will carry it back to his master if it falls off by itself, because a badge made of clay has no monetary value and his master has no use for a broken piece of clay (Rashi DH Yotzei).

(7) There is a concern that he will remove it from around his neck and carry it in Reshus ha'Rabim in order that others not know he is a slave (see Tosfos DH b'Mai).

(8) There is no concern that it will fall off and the owner will carry it, because it is made of clay which has no value. This seems to be the ruling in such a case, even though it is not stated specifically in the Gemara. When the Beraisa prohibits an animal from going out with a badge, it refers to a metal badge (as the Gemara proves from the end of the Beraisa).

(9) There is a concern that it will fall off and the owner will carry it in Reshus ha'Rabim, since it is valuable.

(10) There is a concern that it will fall off, and the slave will fold up his overgarment in order to cover the area where the badge was attached, in order to hide from his master the fact that the badge is missing. Wearing the overgarment in such a manner is considered carrying it. When the slave made the badge for himself, there is a concern that he will fold up his overgarment in order to cover the badge itself and hide the fact that he is a slave, even when it is still attached to his garment (Tosfos DH b'Mai).

(11) Even if the badge is woven to his garment, he may not go out with it on Shabbos. Since it is unusual for a badge to be woven to a slave's garment, there is a concern that one will assume that he is also permitted to go out with a badge that is not woven to the garment (Tosfos DH Hacha b'Mai Askinan). (According to the Ritva, however, a slave is permitted to go out with a badge woven to his garment.)

(12) There is no concern that it will fall off. (The Gezeirah that "it appears as though he is taking the animal to the marketplace" does not apply to taking out an animal with a badge, nor to taking out a slave with a bell; see Insights to Shabbos 58:2.)

(13) The animal may not go out with a bell, even when it is woven to its garment. While there is no concern that it will fall off, it is prohibited due to the Gezeirah that "it appears as though he is taking the animal to the marketplace" (54b, and Tosfos there, DH Mishum, and Rashi and Tosfos here).