Eruvin 94A

זה מטלטל עד עיקר מחיצה, וזה מטלטל עד עיקר מחיצה.

This one may carry to the base of the former partition, and that one may likewise carry to the base of the partition, as he maintains that since it was permitted at the beginning of Shabbat, it remains permitted until the conclusion of Shabbat.

והא דרב לאו בפירוש אתמר, אלא מכללא אתמר. דרב ושמואל הוו יתבי בההוא חצר, נפל גודא דביני ביני, אמר להו שמואל: שקולו גלימא, נגידו בה.

The Talmud comments: And this ruling of Rav was not stated explicitly; rather, it was stated by inference; i.e., it was inferred by his students from another one of his teachings. As once Rav and Shmuel were sitting in a certain courtyard on Shabbat, and the wall between the two courtyards fell. Shmuel said to the people around him: Take a cloak and suspend it on the remnant of the partition.

אהדרינהו רב לאפיה. אמר להו שמואל: אי קפיד אבא, שקולו המייניה וקטרו בה.

Rav turned his face away, displaying his displeasure with Shmuel’s opinion, as Rav maintained it was prohibited to carry a cloak in this courtyard. Shmuel said to them in a humorous vein: If Abba, Rav, is particular, take his belt and tie it to the cloak, to secure it to the partition.

ולשמואל למה לי הא? הא אמר: זה מטלטל עד עיקר מחיצה וזה מטלטל עד עיקר מחיצה!

The Talmud asks: And according to Shmuel, why was it necessary to suspend the cloak? He himself said: If a wall between two courtyards collapsed on Shabbat, this one may carry to the base of the former partition, and that one may likewise carry to the base of the partition.

שמואל עביד לצניעותא בעלמא.

The Talmud answers: Shmuel did not do so to render it permitted to carry in the courtyard. He did so merely for the purpose of privacy, as he did not want the residents of the other courtyard to see into his own courtyard.