Talmud Bavli
Talmud Bavli

Responsa for Eruvin 123:6

ור"מ סבר זמנין דמקרי ודייר ואמרו רבנן אין עירוב מועיל במקום עכו"ם ואין ביטול רשות מועיל במקום עכו"ם עד שישכיר ועכו"ם לא מוגר

deeds. R'Eliezer B'Jacob holds that, since a heathen is suspected of bloodshed,<span class="x" onmousemove="('comment',' Cf. A.Z. 22a.');"><sup>12</sup></span> a preventive measure has been enacted by the Rabbis in the case of two Israelites, who quite frequently live together with a heathen, but not in that of one Israelite who as a rule does not live together with a heathen,<span class="x" onmousemove="('comment',' Against something unusual no enactment was deemed necessary. Hence R. Eliezer b. Jacob's ruling that the restrictions applied to a courtyard in which no less than two Israelites were the heathen's neighbours.');"><sup>13</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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