Responsa for Eruvin 123:5
ר' אליעזר בן יעקב סבר כיון דעובד כוכבים חשוד אשפיכות דמים תרי דשכיחי דדיירי גזרו בהו חד לא שכיח לא גזרו ביה רבנן
Rather say: All agree that a heathen's dwelling is legally no valid dwelling, but the point at issue between them<span class="x" onmousemove="('comment',' R. Meir and R. Eliezer b. Jacob.');"><sup>9</sup></span> here is the question whether a law<span class="x" onmousemove="('comment',' Subjecting an Israelite to the necessity of renting the heathen's share every Sabbath eve.');"><sup>10</sup></span> had been instituted as a preventive measure against the possibility of an Israelite's learning to imitate his<span class="x" onmousemove="('comment',' The heathen's.');"><sup>11</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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