From the Rav’s Desk: Shaalos Veteshuvos on October 7th & More

An ancient day of danger – Tekufas Tishreiy on October 7

Question:

Someone mentioned to me that the secular date of October 7^th  is traditionally a day of bad omen according to Judaism, and is associated with danger. Looking back at what happened this year, does this hold any truth? I also was under the impression that Judaism does not believe in the concept of bad omens and non-auspicious dates, and that believing this actually transgresses the prohibition against practicing superstition.

Answer:

Unfortunately, there is truth to this statement that the date of October 7^th is associated with danger. The 7^th of October is the start of the fall season according to Tekufas Shmuel, which is how we rule and follow, and whenever there is a start of a new season, it is considered a time danger, due to which we are accustomed not to drink water during the time of the change of seasons and many even require it to be spilled. This idea dates back to the Geonic era, over 1000 years ago. May Hashem guard us and protect us from all calamities! As for the idea that Judaism does not believe in the concept of bad omens and non-auspicious dates, while it is true that is forbidden to make up such superstitions, certainly, those are recorded by our sages are true and do not transgress any prohibition. This concept has been dealt with in great length in our two-volume series on the subject of Shemiras Hanefesh.

Explanation:

Calculating the Tekufa: We are all aware of the existence of four seasons; spring, summer, autumn, and winter. Now, the seasons have an exact date for when they begin. Astronomically, or what is known as the calendar season [i.e. equinoxes and solstices], in the northern hemisphere spring begins between March 20 and 21^st, summer begins between the 20^th and 21^st of June. Fall begins between the 22^nd and 23^rd of September. Winter begins between the 21^st and 22^nd of December. These dates apply every single year, as the secular calendar follows the solar calendar which is the basis for the dates of the season. Now, in the Talmud and other parts of Jewish literature, we find the dates for the start of the seasons calculated differently, one calculation being known as Tekufas Shmuel and a second calculation being known as Tekufas Rav Ada. The Tekufa of Shmuel is between the 7th-8th of the month, every three months [i.e. 91 days, 7.5 hours]. The Tekufa of Rav Ada is between the 26th-28th of the month, every three months [i.e. 91 days, 7 hours, 28 minutes]. The astronomical Tekufa is between the 20th-22nd of the month, every three months [i.e. 91 days, 7 hours, 519 Chalakim and 31 seconds ]. Practically, the custom is to follow the Tekufa of Shmuel.

Nissan/Spring: Shmuel: April 7/8; Rav Ada: March 27/28 Astronomical: March 20/21

Tamuz/Summer: Shmuel: July 7/8 Rav Ada: June 26/27 Astronomical: June 20/21

Tishreiy/Fall: Shmuel: October 7th Rav Ada: September 26/27 Astronomical: September 22/23

Teves/Winter: Shmuel: January 6/7 Rav Ada: December 26/27 Astronomical: December 21/22

The danger of the Tekufa: The Rishonim bring, as recorded in the Shulchan Aruch, not to drink water during the time of the change of seasons. Many even hold that in addition to not drinking the water during the change of the seasons, the water that was around during the change of the season must be spilled. Now, while everyone agrees that the reason behind these restrictions are due to a perceived danger, nonetheless, many explanations are recorded in the Poskim regarding the exact danger that exists at this time. According to many of the explanations, the danger is only relevant to drinking water and not anything else. However, others explained that the danger applies to the entire world during this time. The reason for this is because the change of seasons consists of a change of guard of angels, and the period between the seasons is empty of any guarding angel, and hence the world is open to potential damage from evil forces [2nd explanation in Abudarham Shaar Hatekufos p. 311; Machzor Vitri ibid; Teshuvos Rav Hai Gaon 14] or to damage from evil winds which can penetrate through the crack that is formed between the seasons. [Lechem Hapanim ibid; Rikanti Parshas Bereishis; Hagahos Tziyoni Parshas Bereishis; Kaf Hachaim 455:41]

Sources: See regarding Tekufas Shmuel: Eiruvin 56a See regarding Tekufas Rav Ada: Sefer Haibur of Rabach; See regarding the astronomical Tekufa: https://www.weather.gov/dvn/Climate_Astronomical_Seasons; See regarding the danger at the time of the Tekufa: Rishonim: Abudarham Shaar Hatekufos p. 311; Machzor Vitri Hashlama p. 14 580; Even Ezra in Sefer Haibur; Sefer Chassidim 851; Abudarham Shaar Hatekufos p. 311; Mordechai Remez 593; Rokeiach 275; Maharil 163; Rikanti Parshas Bereishis; Hagahos Tziyoni Parshas Bereishis; Sefer Haminhagim of Raavan Yarchi; Shulchan Aruch and Achronim: Rama Y.D. 116:5; 455:1; Darkei Moshe 116:5; Admur 206:14; 455:15-16; Teshuvos Rav Chaiy Gaon 14; Shach 116:6; Peri Chadash 428; Lechem Hapanim 116:7; Beis Lechem Yehuda 116:11; Tzemach Tzedek Kadmon 14; Shem Aryeh Y.D. 28; Koach Shur 12; Aruch Hashulchan 116:12; Kaf Hachaim Y.D. 116:53; O.C. 455:40; Darkei Teshuvah Y.D. 116:85; Kitzur SHU”A 33:8; Kaf Hachaim 455:34-41; Shemiras Hanefesh Kehilchasa Chapter 7; Omitted from Admur Hilchos Shemiras Guf Vinefesh; Sefer Shemiras Haguf Vihanefesh [Lerner] 47 See regarding this danger applies not just to water but to the general time period of the Tekufa: 2nd explanation in Abudarham Shaar Hatekufos p. 311; Machzor Vitri ibid; Teshuvos Rav Hai Gaon 14; Lechem Hapanim ibid; Rikanti Parshas Bereishis; Hagahos Tziyoni Parshas Bereishis; Kaf Hachaim 455:41

Drinking the leftover milk in a cereal bowl

Question:

It often happens that I put too much milk in my bowl of cereal and when I am done eating my cereal in the morning, I would like to drink the excess milk. Now, I heard that one is not to drink from a bowl, so like to know if this applies likewise to the milk. Also, what I need to say the blessing of Shehakol on the milk, assuming the cereal that I ate was M Parkezonos or Hadama.

Answer:

It is true that due to reasons of danger to one’s eyesight one should avoid drinking water directly from a bowl or plate. However, it is unclear if this applies only to water or also to other beverages. [Regarding certain laws of danger involving water, we find that they apply not just to water but to all liquids, while by other laws define the danger only applies to actual water.] Vetzaruch Iyun. Now, regarding if a blessing of Shehakol should be recited on the leftover milk, the Poskim rule that a blessing is not to be recited, as it was considered secondary to the cereal and included in its blessing even if one desires to now drink it alone.

Sources: See regarding the danger of drinking water from a bowl or plate: Admur Hilchos Shemiras Haguf Vinefesh 9; Pesachim 111b; Chochmas Adam Beis Yisrael p. 66; Shemiras Hanefesh 322; Kaf Hachaim O.C. 170:79; Y.D. 116:208; Likkutei Maharich; Atzei Haolah Y.D. 116:25; See Sefer Shemiras Haguf Vihanefesh [Lerner] 46:3 See regarding not repeating a blessing over the leftover milk: Admur 168/9; Taz 168; M”B 168/46; See Seder 3/1; 212/1; Luach [Prus] p.22; Luach [Marlow] p. 159]

Does implantation bleeding deem a woman a Nida if found on a problematic surface [i.e. white, mikabel Tuma, gris, or is on bedika]?[1]

Yes. It is not wound related and is hence like all other Nida womb blood.

[1] Pashut; Nitei Gavriel Nida 23