Shabbat 120B

הוא דאמר כרבי שמעון בן ננס.

The Talmud answers: It was Rav who said his statement in accordance with the opinion of R' Shimon ben Nannas in the Mishnah.

אימר דאמר רבי שמעון בן ננס ״מפני שהוא מחרך״, גרם כיבוי מי אמר? אין, מדקתני סיפא רבי יוסי אוסר בכלי חרס חדשים מלאים מים, שאינן יכולים לקבל את האור והן מתבקעין ומכבין את הדליקה ⁠— מכלל דתנא קמא שרי.

The Talmud asks: Say that R' Shimon ben Nannas said it is permitted to place the goat’s hide on the burning item because it singes and does not burn; did he say it is permitted to indirectly cause the fire to extinguish? The Talmud answers: Yes, R' Shimon ben Nannas permitted that as well, and we learn this from that which is taught in the latter clause in the Mishnah: R' Yosei prohibits using new earthenware vessels that are full of water, because they cannot withstand the fire and will burst and extinguish the fire. This proves by inference that the first tanna, R' Shimon ben Nannas, permits it.

תנו רבנן: נר שעל גבי טבלא ⁠— מנער את הטבלא והיא נופלת, ואם כבתה ⁠— כבתה. אמרי דבי רבי ינאי: לא שנו אלא בשוכח, אבל במניח ⁠— נעשה בסיס לדבר האסור.

A baraita states: With regard to a candle that is atop a board, one shakes the board and the candle falls, and if it is extinguished, it is extinguished. The rabbis of the school of R' Yannai said: They only taught that this is permitted in a case where one forgets the candle atop the board when Shabbat began. However, in a case where one places it there, the board becomes a base for a prohibited object and may not be moved.

תנא: נר שאחורי הדלת ⁠— פותח ונועל כדרכו, ואם כבתה ⁠— כבתה. לייט עלה רב. אמר ליה רבינא לרב אחא בריה דרבא, ואמרי לה רב אחא בריה דרבא לרב אשי: מאי טעמא לייט עלה רב? אילימא משום דרב סבר לה כרבי יהודה, ותנא קתני לה כרבי שמעון. משום דרב סבר לה כרבי יהודה, כל דתני כרבי שמעון מילט לייט ליה?!

It was taught: With regard to a candle behind a door, one may open and shut the door in his usual manner, and if it is extinguished, it is extinguished. Rav would curse one who did so. Ravina said to Rav Aḥa, son of Rava, and some say that Rav Aḥa, son of Rava, said to Rav Ashi: What is the reason that Rav cursed and reprimanded one who did so? If you say it is because Rav holds in accordance with the opinion of R' Yehuda that it is prohibited to perform an unintentional act from which a prohibited labor could ensue, and the tanna taught in accordance with the opinion of R' Shimon that it is permitted to perform an unintentional act in those circumstances; because Rav holds in accordance with the opinion of R' Yehuda, he curses anyone who teaches the halakha in accordance with the opinion of R' Shimon? They rely on the ruling of a tanna, whose opinion is legitimate.