Talmud Bavli
Talmud Bavli

Responsa for Eruvin 123:15

רבי אליעזר בן יעקב אומר לעולם אינו אוסר עד שיהו שני ישראלים אוסרים זה על זה

But if only one Israelite<span class="x" onmousemove="('comment',' Who, by virtue of his tenancy of a house, is entitled to the use of the courtyard.');"><sup>32</sup></span> was a tenant there, he<span class="x" onmousemove="('comment',' Since the courtyard (cf. prev. n.) is deemed to be his domain.');"><sup>33</sup></span> does impose restrictions;<span class="x" onmousemove="('comment',' On the carrying of objects by other Israelites from the houses into the courtyard and vice versa.');"><sup>34</sup></span> so R'Meir.<span class="x" onmousemove="('comment',' The last three words are absent from the Tosef.');"><sup>35</sup></span> R'Eliezer B'Jacob ruled: No restrictions are ever imposed<span class="x" onmousemove="('comment',' On account of the heathen's tenancy.');"><sup>36</sup></span> unless there are also two Israelite tenants<span class="x" onmousemove="('comment',' Occupying two houses in that courtyard.');"><sup>37</sup></span> who impose restrictions upon one another.<span class="x" onmousemove="('comment',' Tosef. 'Er. V. As the heathen's share is distinct from theirs (a heathen's tenancy, as explained supra, having been given validity in such circumstances) they, by virtue of their shares in the courtyard, impose restrictions on the movements of objects from the heathen's house into the courtyard while he, by virtue of his share, despite the 'erub in which the two Israelites may have joined, imposes restrictions on the movements of objects from their houses into the courtyard.');"><sup>38</sup></span>

Shut min haShamayim

I also asked [in my dream] regarding an individual Jew living in a non-Jewish city surrounded by a wall, where the gates of the city are locked at night. Is this person allowed to carry on Shabbat within the city? For we have a tradition that the habitation of a non-Jew is not considered a habitation1for the definition of public space on Shabbat, cf. Eruvin 62a:4, and even though the rabbis decreed it nonetheless forbidden to carry on Shabbat among non-Jews, the decree was not made for individuals (Eruvin 63b:12). So too, regarding a Jew who lodges on Friday night in such a non-Jewish city, whether he is permitted to carry since it is surrounded by a wall and the gates are locked at night2This is the opinion of the Mordechai (Siman 507) in the name of Rashi, quoted in Beit Yosef Orach Chaim 382. See however Terumat Hadeshen 76, who says that this statement of the Mordechai was not present in the manuscripts in Austria. Is it nonetheless preferable to be stringent on this issue?
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