Responsa for Eruvin 123:2
אלא ר' אליעזר בן יעקב מאי קסבר אי קסבר דירת עובד כוכבים שמה דירה אפילו חד נמי ניתסר ואי לא שמה דירה אפי' תרי נמי לא ניתסר
and two [Israelite tenants].<span class="x" onmousemove="('comment',' v. prev. n. Hence his ruling that a heathen invariably restricts the use of a common courtyard irrespective of whether he has many Israelite neighbours or only one.');"><sup>4</sup></span> What, however, could be the view of R'ELIEZER B. JACOB? If he is of the opinion that a heathen's dwelling is legally a valid dwelling,<span class="x" onmousemove="('comment',' With reference to Sabbath, hence his right to a share in the courtyard.');"><sup>2</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?
Ask RabbiBookmarkShareCopy