Bava Batra 26A

כדנייד נכתמא אפומיה דחצבא.

It must shake enough that the lid [nakhtema] positioned at the mouth of a jug shakes if it is placed on a wall.

דבי בר מריון בריה דרבין, כי הוה נפצי כיתנא ⁠– הוה אזלא רקתא ומזקא אינשי. אתו לקמיה דרבינא, אמר להו: כי אמרינן מודה רבי יוסי בגירי דיליה ⁠– הני מילי דקא אזלא מכחו, הכא ⁠– זיקא הוא דקא ממטי לה.

The Talmud relates: When the members of the household of bar Maryon, son of Ravin, would beat their flax, the chaff [rakta] would fly off and harm people. Those people came before Ravina to complain. Ravina said to them: When we say that R' Yosei concedes with regard to his arrows, this statement applies only when the damaging item moves by his direct force. Here, by contrast, it is the wind that carries the chaff.

מתקיף לה מר בר רב אשי: מאי שנא מזורה ורוח מסייעתו? אמרוה קמיה דמרימר, אמר להו: היינו זורה ורוח מסייעתו.

Mar bar Rav Ashi objects to this: In what way is this case different from one who winnows on Shabbat by throwing the grain into the wind so that the chaff is blown away and the wind assists him? That is considered a primary category of labor on Shabbat despite the fact that the act is performed partly with the aid of the wind. The Talmud relates that the rabbis stated this objection with regard to beating flax before Mareimar. Mareimar said to them: This case is the same as one who winnows and the wind assists him. Just as this is considered his direct force for the purposes of the halakhot of Shabbat, it is likewise considered his direct force with regard to the halakhot of damages.

ולרבינא, מאי שנא מגץ היוצא מתחת הפטיש והזיק ⁠– דחייב לשלם? התם ניחא ליה דליזל, הכא לא ניחא ליה דליזל.

The Talmud asks: And according to the opinion of Ravina, who rejects this comparison and claims that flying chaff is not considered one’s arrow, in what way is this situation different from that of a spark that flies from a hammer and causes damage, in which case all agree that the one wielding the hammer is liable to pay? The Talmud answers: There, it is preferable for him that the spark go as far as possible, rather than staying nearby. Here it is not preferable for him, i.e., it is immaterial to him, that the chaff go some distance.