Nachal Eitan
Based on article from Professor Yoel Elitzur
Nachal Eitan – Earlier vs. Later Commentary
In describing the egla arufa ritual, the Torah states: “And the elders of that town shall bring the heifer down to a nachal eitan, which is not tilled or sown. There, in the wadi, they shall break the heifer’s neck” (Deuteronomy 21:4). What is a nachal eitan? For Modern Hebrew speakers who are familiar with the basic types of streams, the answer should be simple. A nachal eitan is a perennial stream, one that contains flowing water all year long. The other major stream type is a nachal akhzav, an intermittent stream, which only contains flowing water when it rains or immediately thereafter.
Interestingly, if we take a look at the interpretation of our early sources, we see that they did not interpret nachal eitan in this manner. All the ancient translations, first among them the Greek-language Septuagint, followed by the Targum Onkelos, the Jerusalem Targum in its various versions, the Samaritan Pentateuch translation and the Latin Vulgate, and even Rabbi Saadia Gaon’s Arabic translation, interpret nachal eitan as a hard place, a rocky ravine or something of that nature. Josephus interpreted this way as well – “To a valley, and to a place therein where there is no land ploughed or trees planted” (Antiquities IV, 8:16) – as did the Mishna, according to the simple reading of Sota 9:5: “Eitan is to be understood in its literal sense: hard.”
Thus, we find that there is a dispute between the earlier and later commentators. The early commentators maintained that nachal eitan refers to a rocky, craggy ravine, while the later commentators maintained that it refers to a flowing stream. The historical inflection point when the interpretation changed occurred at a surprising time: during the heart of the Middle Ages. The early medieval commentators Rashi and Ibn Ezra continued along the lines of their predecessors. Rashi states: “Nachal eitan: hard, never tilled.” Ibn Ezra explains: “Eitan: firm.” However, beginning with Rambam, who lived shortly after Rashi and Ibn Ezra, the “flowing water” meaning entered the scene. Rambam writes in Hilkhot Rotze’ach 9:2: “They bring the calf down to a stream that flows forcefully. This is the meaning of the term eitan found in the Torah.”
This became the predominant interpretation from that point on, both among Jewish commentators (such as Chizkuni and Abrabanel) and among modern-era Christian commentators, as well as in all Hebrew dictionaries, both ancient and modern. Only a small minority of commentators from the modern period deviated from the “flowing water” interpretation, while some attempted to formulate a position that would reconcile between those of the earlier and later commentators (see Malbim). One prominent exception among the modern commentators is Shmuel David Luzzatto, who outlined the two conflicting approaches and sided explicitly with the earlier commentators. Among the dictionaries, the Even-Shoshan Dictionary can be singled out for siding with the earlier commentators on the nachal eitan question.
Wadi Dilb in southern Samaria: a perennial stream and an example of a nachal eitan according to the later commentators and dictionaries (Courtesy of Amit Mendelsohn)
Who is Right?
It seems as though the later commentators were right. Indeed, there are multiple arguments that can be made in support of their approach. First of all, the expression nachal eitan appears one other time in the Tanakh, in a context that makes its meaning undisputable: “But let justice well up like water, righteousness like an unfailing stream (ke-nachal eitan)” (Amos 5:24). The parallel structure in this verse makes clear the connection between nachal eitan and flowing water. Perhaps additional support can be drawn from the verse, “It was You who made mighty rivers (neharot eitan) run dry” (Psalms 74:15) and even, “And at daybreak the sea returned to its strength (le-eitano)” (Exodus 14:27). In all of these cases, the word eitan indicates abundant water. The proof from the verse in Amos was cited by Rabbi Zvi Hirsch Chajes in his glosses on Massekhet Sota, in the name of Rabbi Jacob Emden. He writes at the end of the gloss, “This requires much further study,” referring to anyone who interprets nachal eitan as anything other than a stream with flowing water.
In addition, the egla arufa passage itself contains strong support. The Torah states. “Then all the elders of the town nearest to the corpse shall wash their hands over the heifer whose neck was broken in the wadi” (Devarim 21:6). For the elders to “wash their hands” in the wadi, it must have contained flowing water!
What is a Nachal?
However, we must ask what the meaning of the word nachal is in general. Not one stream in the land of Israel is called a nahar – not even the mighty Jordan. Only the largest and widest bodies of water are called nehar in the Tanakh, and these include only the greatest rivers by international standards: the Tigris, the Euphrates and the Nile and its Ethiopian sources (naharei kush, Isaiah 18:1). In contrast, the land of Israel contains nechalim – smaller streams. Some of these streams contain water, such as the Kishon, the Yabbok and the Arnon. Others are dry, like the wadi between Socoh and Azekah, where David found smooth stones to use as shot for his sling, and like Nahal Besor, in whose vicinity David and his men found an Egyptian youth who had “drunk no water for three days and three nights.”
Nevertheless, two identical phrases in the Tanakh can mean two different things depending on whether the context is one of poetry or prose. When a verse is speaking metaphorically or using a figure of speech, nahar and nachal generally appear in tandem, as synonyms expressing abundance. Examples of this usage include “The rivers (naharei) of honey, the brooks (nachalei) of cream” (Job 20:17) and “Prosperity like a stream (ke-nahar), like a wadi (u-khenachal) in flood” (Isaiah 66:12). In contrast, when a verse is describing a physical, geographical area using concrete terms, there is a very clear distinction: All the neharot are mighty bodies of water located outside the land of Israel, whereas almost all the nechalim are wadis (with or without flowing water) that can be found within the land of Israel.
Why is the same word – nachal – used for both dry streams and flowing streams? The landscape of the land of Israel itself can help explain this curiosity. The land of Israel is a land of hills and valleys. When one assesses the landscape from a geological perspective, the only thing that is important is the valley between the hills. The question whether such a valley contains flowing water or not is immaterial to the essential definition of the geological feature; it is merely an additional detail. In other words, when the word nachal is used in Biblical prose, it serves to define the essence of the land formation rather than the water flowing within it. Pay close attention to the wording in Psalms 104:10: “You make springs gush forth in torrents (ba-nechalim)” – the nachal is the geological essence, and God causes water to flow within it.
Returning to Nachal Eitan
If nachal is the geological essence, then it must be that the word eitan acts as a modifier for the land rather than the water – in other words, following the interpretation of the earlier commentators!
It is worth considering here the landscape of the land of Israel. Our parasha discusses the case of a corpse that is found in a field, where the identity of the murderer is unknown. What would be done if such a corpse was found somewhere between Arad and Beersheba or between Lachish and Azekah – areas that were teeming with settlements during the Biblical period (see Joshua 15:20-47) but nowhere near any forcefully flowing stream? Where would the elders bring the heifer in such a case? Taking logic and the geographical reality of the land of Israel into consideration, it would be much more reasonable to think of the nachal eitan as a rocky ravine rather than a flowing channel. Thus, the descriptive phrase “which is not tilled or sown” is part of the definition of nachal eitan and not merely an additional piece of information.
It seems that both the definition of the term nachal and the landscape of the land of Israel seem to support the interpretation of the earlier commentators in the question of the meaning of nachal eitan.
