(Mishnah): All of the Rabbinic prohibitions of Shevus, Reshus and Mitzvah (as will be detailed) of Shabbos apply to Yom Tov.

The following acts are prohibited because of 'Shevus' (from which the Sages required a person to refrain, and their performance does not involve a Mitzvah) - one may not climb a tree, ride on an animal, swim, 'mesapekin', 'metapchin' (these are two types of clapping, as the Gemara will explain) or dance.

The following optional acts are Rabbinically prohibited (and their performance is considered slightly a Mitzvah) - One may not judge a case, marry, perform Chalitzah, perform Yibum (Levirate marriage)

The following Mitzvos are Rabbinically prohibited - One may not consecrate (items to the Temple), one may not pledge (the value of a certain person to the Temple), consecrate an animal to be used for the upkeep of the Temple, one may not separate Terumos and Maaseros (tithes) on Yom Tov.

All of these acts are prohibited on Yom Tov, and certainly on Shabbos.

The only difference between Yom Tov and Shabbos is the laws of food preparation.

(Gemara): The earlier statement deals with a 'Shevus' that is optional and not a Mitzvah (see (b)); the middle statement refers to an optional act that has some act of Mitzvah to it; the latter statement refers to a Mitzvah.

What is a Shevus that is optional? One may not climb and tree, ride on an animal, swim, slap one's thighs, clap or dance.

What is an optional act that involves some aspect of Mitzvah? One may not judge, marry, perform Chalitzah or perform Yibum.

Beraisa: One may not climb a tree, whether it is moist or dry.

Question: It is understandable if it is moist (as one might break off a branch), but why is a dry tree prohibited? Do we say that one may not trample on a detached branch on Shabbos?

Answer: This Beraisa follows the opinion of R. Meir who said that it is prohibited to plant near a dry vine (even if its leaves fell off, as there might still be moisture in it), but if one did, the produce is not prohibited.

Rejection: This Beraisa follows all opinions - they prohibited a dry tree on account of a moist tree.

Rav Chiya bar Ashi ran and arrived somewhere before Rav.

Rav to Rav Chiya: Which route did you take to arrive here before me?

Rav Chiya: On the way of the crooked (dried out) date-palms.

Rav: Who permitted you to do this (trample on a dried out tree on Shabbos)?

Rav Acha quoted Rav, saying that it is prohibited to trample on a vine on Shabbos, and it is prohibited to detach roots of a vine on Shabbos. This applies both to roots of a tree and cabbage. It is permitted to sit on them only if they are shorter than three Tefachim as they are then considered to be like the ground.

Why did Chazal say that one may not climb a tree on Shabbos/Yom Tov? Lest he forget and eat the fruit or lest he forget and shake the tree to knock down the fruit?

Proof (Beraisa): If a person is riding on an animal, we tell him to get down. This shows that the concern is lest he forget and shake (the animal and it will fall under its load).

Why did they say that if a person is riding on an animal, we tell him to get down? Chevraya say - lest the animal collapse (under its load).

Question (R. Yosi): What if the animal was large and strong?

Answer (R. Acha bar Papa to R. Zeira - Beraisa): As he is commanded in the resting of his animal (as the animal is working for him), as the Pasuk states (Shemos 23, 12), "...in order that your ox and donkey shall rest like you''.

One Beraisa teaches that one may lean on an animal; one Beraisa teaches that one may not lean on an animal.

Rav Chisda: One may lean on a healthy animal but not on a weak animal.

R. Yosa: R. Ba bar Mamal and Chevraya disagreed - one said that a person may lean on an animal and one said that he may not lean.

The one would said that one may lean refers to when he is only leaning a little; the one who said that one may not lean refers to when he leans his full weight upon it (so it is termed as using an animal).

However, we do not know who said each statement. But from the fact that R. Yosa did not explicitly quote R. Ba bar Mamal's opinion, this suggests that that R. Ba agrees with Rav Chisda that one may lean on a healthy animal but not on a weak one.

The Mishnah taught: One may not swim.

R. Yaakov bar Zavdi quoting R. Abahu: This teaches that one may not float an object towards or away from him (in a river).

R. Aba Mari and R. Matanya were sitting. They saw someone separating the water with his hand this side and that and then drinking it. (It was prohibited as he was sending it downstream. His purpose was to separate impurities in the water.)

R. Aba Mari to R. Matanya: This is the same as the statement of R. Yaakov bar Zavdi quoting R. Abahu that a person may not float an object towards or away from him.

R. Matanya responds: No. It is like the Mishnah (in Maseches Shabbos) that teaches that a person may break a barrel in order to eat the figs inside.

The Mishnah had taught: One may not 'mesapkin' (clap).

'Sipuk' refers to clapping from anger, as the Pasuk states (Bamidbar 24, 10), "Balak became furious with Bilaam and he clapped his hands''.

The Mishnah had taught: One may not 'metapchin' (clap).

'Tipuach' refers to clapping intentionally.

R. Yona and Chevraya disagreed: One opinion held that clapping by smacking the back of one's hand is permitted (but if done in the regular way it is prohibited); the other opinion held that even one claps with this change, it is prohibited. However, we do not know who said each statement.

From the fact that R. Yona said that there were elderly men in our times who would clap on Shabbos by smacking the back of their hands; this shows that R. Yona was the opinion that permitted it.

Rebbi was marrying off his son R. Shimon and the guests were clapping (by smacking) the back of their hands on Shabbos.

R. Meir passed by and heard the noise. He said, "Did the Sages permit transgressing the laws of Shabbos?''

Rebbi heard R. Meir's voice. Rebbi said, "Who is coming to trouble us in our own home?''

Some say: He said, "Who is coming to excommunicate us in our own home?''

R. Meir heard Rebbi's voice and he fled. Rebbi's servants chased him persistently. The wind blew off R. Meir's headscarf from his neck. Rebbi looked out of his window and saw R. Meir's neck from behind. He (later) said, "I merited my sharpness in Torah only because I saw the back of R. Meir's neck''.

R. Yochanan and R. Shimon ben Lakish: We merited Torah only because we saw the finger of Rebbi protruding from his sleeve.