The Talmud relates the opinion of R. Shimon that it is prohibited (although patur) for one to extinguish a candle to allow a sick person who is not in danger to sleep. Instructing a non-Jew (amirah l’akum) is generally permitted in these circumstances, and the Tur (O.C. 328) quotes the Rosh as being uncertain as to whether other rabbinic prohibitions are suspended for such a sick person. The Pnei Yehoshua questions why this passage is not invoked as a proof of stringency; apparently R. Shimon would not allow a melakhah sh’einah tzricha l’gufah under these circumstances. In response, R. Shmuel Rothschild (in the journal Kol HaTorah, issue 59, Kuntres Simchat HaTorah, p. 18) cites the Meiri, who comments that in the case of the candle, it is not definite that the light will adversely affect the sick individual, and there are also other ways to deal with the situation, such as placing a divider between the candle and the person. Thus, it remains unclear from the passage how to resolve the Rosh’s uncertainty.