Shabbat 139B

ולא ידענא אי מלפניה אי מלאחריה, ואתו לקמיה דרבי יוחנן, ואמר להו: יתעסקון ביה עממין.

and I do not know whether the Festival occurred before Shabbat or after Shabbat. And they came before R' Yoḥanan, and he said to them: Let non-Jews attend to his burial.

ואמר רבא: מת ביום טוב ראשון יתעסקו בו עממין, ביום טוב שני ⁠— יתעסקו בו ישראל, ואפילו ביום טוב שני של ראש השנה. מה שאין כן בביצה. לפי שאינן בני תורה.

And likewise, Rava said: If a person died on the 1st day of a Festival, non-Jews may attend to his burial; on the 2nd day of a Festival observed in the Diaspora, Jews may attend to his burial. And this is the halakha even on the 2nd day of the festival of Rosh HaShana, which is not so with regard to an egg. With regard to an egg laid on the Festival, the two days of Rosh HaShana are considered one long day that cannot be disconnected. Therefore, in contrast to other two-day Festivals in the Diaspora, use of an egg laid on the 1st day of Rosh HaShana is prohibited on the 2nd day. However, in deference to the dead, the rabbis were lenient with regard to burial on the 2nd day of Rosh HaShana. Why then did Rav Menashya prohibit the inhabitants of Bashkar from attending to the burial on a Festival? The Talmud answers: Because they were not well versed in Torah.

אמר רבי אבין בר רב הונא אמר רב חמא בר גוריא: מתעטף אדם בכילה ובכסכסיה ויוצא לרשות הרבים בשבת, ואינו חושש.

R' Avin bar Rav Huna said that Rav Ḥama bar Gureya said: A person may wrap himself in a canopy and in its straps and go out to the public domain on Shabbat, and he need not be concerned about violating the prohibited act of carrying out a burden.

מאי שנא מדרב הונא, דאמר רב הונא אמר רב: היוצא בטלית שאינה מצוייצת כהילכתה בשבת ⁠— חייב חטאת! ציצית לגבי טלית ⁠— חשיבי, ולא בטלי. הני לא חשיבי, ובטלי.

The Talmud asks: In what way is the halakha with regard to the straps different from that which Rav Huna said? As Rav Huna said that Rav said: One who goes out unwittingly to the public domain on Shabbat with a 4-cornered garment that does not have the requisite tzitzit attached is liable to bring a sin-offering, because the remaining fringes are not an integral part of the garment. Since they do not fulfill the mitzva, they are considered a burden that may not be carried into the public domain on Shabbat. The Talmud answers: There is a distinction between the cases. tzitzit are significant relative to a garment and are not negated. They are considered an independent entity that may not be carried out into the public domain. These straps of a canopy are not significant and are negated.