Talmud Bavli
Talmud Bavli

Responsa for Eruvin 123:8

אלא למ"ד שכירות רעועה בעינן מאי איכא למימר דאתמר רב חסדא אמר שכירות בריאה ורב ששת אמר שכירות רעועה

What is the reason?<span class="x" onmousemove="('comment',' That a heathen refuses to let his share.');"><sup>17</sup></span> If it be suggested: Because he considers it possible that the other might take permanent possession of his share, the explanation would be satisfactory according to him who holds that the lease must be of a sound character;<span class="x" onmousemove="('comment',' This will be explained presently.');"><sup>18</sup></span> what, however, could be said in explanation according to him who holds that only an imperfect lease is required?<span class="x" onmousemove="('comment',' What possible objection could the heathen have to such a detective lease?');"><sup>19</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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