Related sur Beitza 5:8

There is no difference between a holiday and Shabbat except for [work pertaining to preparation of] food. R' Yehuda said "also [work pertaining to] allowing for [preparation of] food. R' Nechunya ben Hakana said "Yom Kippur is like Shabbat with respect to payment for civil damages." There is no difference between the second set of three fasts and the last set of seven fasts except for blowing [the shofar] and closing the markets. There is no difference between one who swears off benefit from his fellow and one who swears off food from his fellow except for walking through the others' property and implements that are not used for food.

One may start the supply and one may throw down fruit through the roof hatch on the holiday. One may not let them down through the window, but they may be brought down through ladders.

There are four kinds of devotion and four kinds of religious duty: If someone write two letters, whether in holy scriptures, whether in profane scriptures, or weave threads, be it on sacred clothing, be it on profane one’s clothes, if it is on the Sabbath he is obligated to make a sin offering; if it happens on the holiday, he gets the forty lashes. (If someone writes a letter, whether in holy scriptures, whether in profane scriptures, or weave threads, be it on sacred clothing, be it on profane one’s clothes, if it is on the Sabbath he is obligated to make a sin offering; if it happens on the holiday, he gets the forty lashes.) These are words of R. Eliezer. But the Sages said: Spit it on the Sabbath, whether it be on the holiday - he is guilty only for violating the rest. One is not allowed to sit in court, nor betroth, neither divorce nor refuse, neither take off one's shoe nor consummate the marriage of brothers and sisters. One may neither make an endowment, nor vow the appraised value, nor consecrate by ban, nor separate heave or tithes. All this they said in relation to the holiday, and therefore a fortiori - in relation to the Sabbath. The difference between the holiday and the Sabbath is only in the preparation of "human food”. Regarding all these acts, if one has done them, whether under compulsion, whether negligently, whether intentionally, or induced, what he did remains done.

Livestock and implements are judged by the feet of the owners. If he hands over his cattle to his son or to a shepherd, these are judged according to his feet. If it concerns utensils intended for one of the brothers living in the house, so these are judged by his feet. But if they are not destined, they can be taken there where all are going. One may roam in the north according to his Eruv in the south, and in the south according to his Eruv in the north; but when he has divided the territory, he shall not move out of his place.

A donkey is judged after the feet of the donkey driver, a cow after the carter's feet, cattle after the shepherd's feet. R. Dosa says: If one buys cattle from another on the eve of the holiday, which is judged according to the feet of the buyer. If he buys it on the holiday, it will be judged according to the seller's feet. If a man buys meat from the butcher on the eve of the holiday, it will be judged after the feet of the buyer. If he buys it on the holiday, it will be judged after the seller's feet. If one borrows someone else's shirt on the eve of the holiday, it will be judged according to the feet of the borrower; if he borrows it on the holiday, it will be judged according to the feet of the one who lends it. Two borrow a shirt, one to go to the house of study at dawn, the other to go to a banquet at dusk, so it is, if it happens on the day before the holiday, judged according to the feet of the borrower concerned, if it happens on the holiday, according to the feet of the lender. If a woman borrows spices, water, or salt for her dough from another woman on the eve of the holiday, they are judged according to the feet of the one who borrows them. If it is on the holiday, they will be judged according to the feet of the bestowers. R. Yehuda declares that the water is permissible because it is absorbed in the dough.

Coal is judged according to the feet of the owner, but the flame can be taken anywhere. Five things were said about the charcoal: one can commit the sin of embezzlement with charcoal from consecrated material, but regarding its flame - one can neither benefit nor commit the sin of embezzlement with it. Coal from idolatry is forbidden, but its flame is permitted. If one brings coal into public domain he is guilty, but if he brings the flame there he is free. If a man is forbidden by a vow to take benefit from another, his coal is forbidden to him, but he is permitted with his flame. One say a benediction over the flame, but one does not say a benediction over the coal.

If anyone has his fruit in another city, and its inhabitants lay an Eruv to come to him, one must not bring him any of his fruit unless his feet were meant to go there. If there is a plenipotentiary there, bring him on behalf of the plenipotentiary.

What are grazing animals? who go out about the Passover and return home for the autumn rains. [What are] domestic animals? who stay within the Sabbath area during the night. Rabbi says: Both of them who leave the Sabbath area, even if they returned to the Sabbath area after darkness - it is allowed to slaughter them on the holiday. What are grazers? Who always stay in the pasture during the night.
The chapter is over,
and the tractate is over.