Quoting%20commentary for Shabbat 192:20

אמר לו ר' יהודה בן בתירא עקיבא בין כך ובין כך אתה עתיד ליתן את הדין אם כדבריך התורה כיסתו ואתה מגלה אותו ואם לאו אתה מוציא לעז על אותו צדיק

Yet perhaps they sat near each other? Then they would touch each other on making the border. Yet perhaps they sat in irregular lines?<span class="x" onmousemove="('comment',' Crosswise, or in zigzag rows, so that they could work close together without touching each other. ');">¹⁸</span> Moreover, did they borrow from each other? Surely Luda<span class="x" onmousemove="('comment',' An amora: Yalkut reads: Levi. ');">¹⁹</span> taught: every man from his work which they wrouqht:<span class="x" onmousemove="('comment',' Ex. XXXVI, 4. ');">²⁰</span> he wrought of his own work [stuff], but not of his neighbour's.<span class="x" onmousemove="('comment',' Having sufficient material of his own. ');">²¹</span> Again, how do we know that if one carries [an article] four cubits in the street, he is culpable? Rather the whole [law of transporting] four cubits in the street is known by tradition. Rab Judah said in Samuel's name: [The offence of] the gatherer [of sticks]<span class="x" onmousemove="('comment',' V. Num. XV 32 seq. ');">²²</span> was that he carried [them] four cubits over public ground. In a Baraitha it was taught: He cut [them] off.<span class="x" onmousemove="('comment',' He cut off twigs or branches from a tree, which is the equivalent of detaching produce from the soil. ');">²³</span> R. Aha b. Jacob said: He tied [them] together.<span class="x" onmousemove="('comment',' They were already lying on the ground. Tying them together is the same as binding sheaves. ');">²⁴</span> In respect of what is the practical difference? — In respect of Rab's [dictum]. For Rab said, I found a secret scroll of the School of R. Hiyya, wherein It is written, Issi b. Judah said: There are thirty-nine principal labours, but one is liable only [for] one. One and no more? Surely we learnt, The principal labours are forty less one. And we pondered thereon: why state the number? And R. Johanan answered: [To teach] that if one performs all of then, in one state of unawareness, he is liable for each separately? Say: for one of these he is not culpable.<span class="x" onmousemove="('comment',' V. supra 6b for notes. ');">²⁵</span> Now, Rab Judah is certain that he who carries [in the street] is culpable; the Baraitha is certain that he who cuts off is culpable; while R. Aha b. Jacob is certain that lie who binds is culpable. [Thus] one Master holds, This at least is not in doubt, while the other Master holds, That at least is not in doubt.<span class="x" onmousemove="('comment',' As being referred to in Issi's dictum. ');">²⁶</span> Our Rabbis taught: The gatherer was Zelophehad. And thus it is said, and while the children of Israel were in the wilderness, they found a man [gathering sticks, etc.];<span class="x" onmousemove="('comment',' Num. XV, 32. ');">²⁷</span> whilst elsewhere it is said, our father died in the wilderness;<span class="x" onmousemove="('comment',' Ibid. XXVII, 3. ');">²⁸</span> just as there Zelophehad [is meant], so here too Zelophehad [is meant]: this is R. Akiba's view. Said R. Judah b. Bathyra to him, 'Akiba! in either case you will have to give an account [for your statement]: if you are right,<span class="x" onmousemove="('comment',' Lit., 'if it is as your words'. ');">²⁹</span> the Torah shielded<span class="x" onmousemove="('comment',' Lit., 'covered'. ');">³⁰</span> him, while you reveal him; and if not, you cast a stigma upon a righteous man.'

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