“Did The Bach Really Draw a Cow?” Eruvin 20 b – Hagahot HaBach on Rashi “הא אתמר עלה”

“Did The Bach Really Draw a Cow?” Eruvin 20 b – Hagahot HaBach on Rashi “הא אתמר עלה”

Eli Genauer

Summary

The diagram in the first edition of the Bach (1824) is much more accurate than how it is depicted in later editions, especially the Vilna Shas. The Bach’s picture features a long feeding trough, (an אבוס), whereas Vilna and others show it looking more like something attached to the animal. The Zhitomir Shas compounds the error by leaving out an essential characteristic of the situation under discussion. The new editions of the Talmud get it much better. The one diagram I found in a manuscript and the diagram in the Soncino Pesaro edition of 1515 (which was based on a manuscript) are very close to the drawing in the Bach (1824).

The picture in the Bach focuses on the relationship between an animal, its feeding trough and a well. One of the key words here is אבוס which is the feeding trough.[1]

מסכת עירובין :משנה י״ז׃

[2]משנה: עושין פסין לביראות …… From Sefaria

MISHNA: One may arrange upright boards [פסין] around a well (in the Reshut Harabim in order to permit drawing water from the well on Shabbat.) [A well is usually at least four Tefachim wide and ten Tefachim deep. Therefore, it is considered a Reshut HaYachid, and it is Asur to draw water from it on Shabbat, as that would constitute a violation of the prohibition to carry from a Reshut HaYachid into a Reshut HaRabim. The Chachamim therefore sometimes made a Kulah that a virtual partition may be built in the area surrounding the well, so that the enclosed area could be considered a Reshut HaYachid.]

Perush Chai (see here):

Gemara on 20b

The Gemara discusses a case where the owner fills a bucket and gives water to an animal or fills a bucket and then pours water into a trough from which the animal then drinks

לא ימלא אדם מים ויתן בשבת לפני בהמתו, אבל ממלא הוא ושופך והיא שותה מאיליה

A person may not fill a bucket with water and hold it before his animal on Shabbat; but he may fill it and pour it out (into a trough.) The animal then drinks of its own accord.

הא אתמר עלה אמר אביי הכא באבוס העומד ברשות הרבים גבוה עשרה טפחים ורוחב ארבעה וראשו אחד נכנס לבין הפסין

The Gemara qualifies the case of pouring water into a trough by saying that the above Baraita is dealing with a cow standing inside a house with windows open to the Reshut HaRabim, eating from a trough that stands in the Reshut HaRabim that is ten tefachim high and four tefachim wide, ( meaning it is a Reshut HaYachid), and one end of this trough extends into the area between the upright boards surrounding a well. Here is what it looks like.

Source: Chavruta English (see here, p. 14).

רש״י –הא איתמר עלה כו‘

הא איתמר עלה כו‘ – כלומר כי בעינן ראשה ורובה בדלא נקיט לה וכי הוי ראשה ורובה שרי וברייתא דקתני לא ימלא ויתן הוא עצמו לבהמתו הא תרצה אביי לקמן דלאו בבהמה העומדת ברה“ר וראשה ורובה בין הפסין עסקינן אלא בבהמה העומדת בבית וחלונות פתוחות לה לרה“ר ואיבוס מתוקן לה )ב”ח( לפניה ברה“ר גבוה י‘ ורחב ד‘ דהוי רה“י ונותן לה שם תבן ומספוא מרה“י וראש האיבוס נכנס לבין הפסין ואשמעינן דלא ימלא מן הבור ויגביה הדלי על ראש האיבוס וילך דרך רה“ר ויטלטל הדלי על האיבוס לפני בהמה ואע“ג דקיי“ל עומד אדם ברה“ר ומטלטל ברה“י בהמוצא תפילין (לקמן עירובין ד‘ צח:). הכא אסור:

The portion of Rashi relevant to the diagram in the Bach is in bold.

בבהמה העומדת בבית – It is a case where the animal is standing in the house which has windows open to the Reshut HaRabim and a trough is positioned in front of it in the Reshut HaRabim and it is 10 tefachim high and 4 tefachim wide which makes it a Reshut HaYachid, and the owner puts animal feed(תבן ומספוא) into the trough in the Reshut HaYachid and the front portion of the trough enters into the area between the upright boards (בין הפסין)

In the Vilna Shas (Eruvin,1881) in the middle of this description in Rashi, there is an indication to look at the Hagahot HaBach.

The Hagahot HaBach are suggestions for textual emendations in the Talmud and Rashi, copied from the notes that the author added to his copy of the Talmud. The Bach died in 1640 but these suggested emendations were not printed until 1824. Here is the title page of this original edition:

The picture is in the bottom right corner of the Daf and looks like this:

Here it is straightened out:

It has all the elements mentioned in Rashi…an animal standing in a house (with a window) connected in some way to an אבוס which extends through the Reshut HaRabim and into the area between the upright posts surrounding the well. Nevertheless, I had two issues with this depiction

1. Did the Bach really draw a picture of an animal in his Gemara?

2. The אבוס does not look like a trough positioned on the ground that has substantial dimensions. (10 tefachim high and 4 tefachim wide).

In the first edition of the Hagahot HaBach ( Warsaw 1824), the picture looks like this:[3]

We have all the elements described in Rashi, but the house and animal are depicted by words rather than pictures. The crucial אבוס could easily be a feeding trough which stands on the ground and has significant enough dimensions to make it a Reshut HaYachid. I find this depiction a more accurate one than what appeared in the Vilna Shas.

What was the origin of the depiction in the Bach? We know that the Bach emended the text based on manuscripts he had, or by using his logic to arrive at the proper text.[4] It would be nice if we could find a manuscript with a similar depiction, as this might give us a clue to the source of the Bach. Fortunately, there are two such sources.[5] 

Source #1- Rashi-Commentary on Talmud Bavli (Eruvin and Betsah)

The Bodleian Libraries, University of Oxford Oxford England Ms. Opp. Add. Qu. 23 –15^th century (1426-1475), online here.

Emphasis:

Compared to printed Bach:

There is no indication of where the animal is standing, but otherwise it is quite similar, especially its depiction of the אבוס.

Source #2:

Soncino Pesaro 1511(?) – First printed edition of Eruvin.[6] Its source was from manuscripts.

Compared to printed Bach:

There are some differences with the depiction of the Bach, mainly in the positioning of the animal, but this depiction also shows the אבוס being a long substantial structure.[7]

After the printed edition of the Hagahot HaBach appeared in 1824, those Hagahot began to be included in printed Gemarot.[8] I was able to find a number of editions containing this diagram which were printed between 1824 and 1881 when the Vilna edition was published.

The first I examined was Vilna/Horodna 1836 which included the Hagahot Ha’Bach after the Peirush Mishnayot of the Rambam. It was the first printed edition to include these Hagahot on Eruvin after 1824.[9] We already see major changes from the first edition, including the picture of the animal and the change to the depiction of the אבוס. [10]

The second printing I examined was Chernowitz 1847. This printing retained the exact diagram of the 1824 edition:

The third is in the normally reliable Zhitomir edition of 1862.[11] It completely misplaces the אבוס by not having it extend into the area surrounding the well.

It turns out that the depiction attributed to the Bach appearing in the first printed edition of Hagahot HaBach is more in line with the words of Rashi than the “improvements” to that depiction made in subsequent editions.[12]