Rif Shabbat 21a

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21a

{Shabbat 44a, and the Mishna, continues}
EXCEPT A LAMP WHICH HAD BEEN LIT ON THAT PARTICULAR SHABBAT
R. SIMEON MAINTAINED: ALL LAMPS MAY BE HANDLED, EXCEPT A LAMP [ACTUALLY] BURNING ON THE SABBATH.
{Note: This seems to match a brayta, rather than the printed text of the Mishna found in our gemaras}

{Shabbat 47a}
A VESSEL, MAY BE PLACED UNDER A LAMP TO CATCH THE SPARKS, BUT ONE MUST NOT POUR WATER THEREIN, BECAUSE HE EXTINGUISHES [THEM].

{Shabbat 44a}
Gemara:
[The Sages learnt] "[ALL LAMPS] MAY BE HANDLED ... EXCEPT A LAMP {ACTUALLY} BURNING ON THE SABBATH": If it was extinguished, it is permitted to handle {move} it.
{This is actually Rabbi Shimon's opinion in the brayta.}

And even though we establish that the halacha is like Rabbi Shimon in terms of the laws of muktza, in this the halacha is not like him, for we learn in perek mi sheHechshich {24th perek, Shabbat 157a} that Rav Acha and Ravina argue in it - one holds that in the entirety of Shabbat the halacha is like Rabbi Shimon, except for that which is muktza because of its disgustingness, and what is that? an old {=used} lamp. And one holds that in that which is muktza because of its disgustingness, the halacha is also like him {Rabbi Shimon}, with the exclusion of that which is muktza because of prohibition, and what is that? a lamp that he lit with it on that actual Shabbat. But in that which is muktza because of a loss of money, even Rabbi Shimon admits, for we learn {tnan}: All vessels may be handled on the Shabbat with the exception of a large saw and the pin of a plough {which are delicate tools that require careful handling}.

And it is established for us that anytime Rav Acha and Ravina argue, the halacha is like the words of the lenient one. Therefore, a lamp that had been lit on that actual Shabbat, even though it had been extinguished, it is forbidden to handle it, for it is muktzah on account of a prohibition. And also, the remainder of the oil in the lamp and the dish, which you have lit on that actual Shabbat, it is forbidden to handle it, or to draw from it, on that Shabbat.

{now the Rif takes the emended statement of Rav Zera.}
Rabbi Zera said: A shaft on which a lamp was lit on the Sabbath, all agree that it is forbidden [to handle/move it]; if a lamp was not lit therein, all agree that it is permitted.
And so is the halacha.

{Shabbat 44b}
And a bed, upon which is money, it is forbidden to move it. If there is no money upon it, it is permitted to move it. {This is so} whether he designated it {for money} or whether he did not designate it, so long as they {the money} were not upon it at twilight, but if they were on it during twilight, since they were muktzeh during twilight, they are muktzeh for the entire day, and they are muktzeh because of prohibition - therefore, they are forbidden to be moved.

(They asked/objected: As for its wheel-work, if detachable, it has no connection therewith, is not measured with it, does not protect together with it in [the matter of] a covering above the dead, and it may not be rolled on the Sabbath if there is money upon it.
Which implies that if there is not money upon it, it is permitted, even though it had it upon it during twilight.
{They answer:} This is {the opinion of} Rabbi Shimon.
)

{Shabbat 45a}
And the halacha is: A lamp may be placed on a palm tree for the Sabbath, but a lamp may not be placed on a palm tree on Yom Tov.
What is the reason?
Since it is on the Shabbat, he will keep himself away from it, and will not come to make use of that which is connected, while on Yom Tov, since he will not keep himself away from it, he will come to make use of that which is connected. Therefore, on Shabbat it is permitted, and on Yom Tov it is forbidden.

Rav Yehuda cited Shmuel: There is no muktzeh according to Rabbi Shimon except for drying figs and drying grapes.

Yerushalmi: What is the difference of these two {that they are muktzeh}?
Since they are disgusting in the intervening time {while they dry}.