Tekufa-Drinking drawn water, and other foods and beverages, by and after the Tekufa

Tekufa-Drinking drawn water, and other foods and beverages, by and after the Tekufa:[1]

A. The custom:

It is a widespread custom not to drink water during the time of the change of seasons, known as the Tekufa.[2] One may not divert from this custom, and so have written the early codifiers.[3] This applies whether the Tekufa arrived by night or by day.[4] [This customarily applies for all uncooked food and drink that are prohibited to be left out in the open due to worry of snakes, and not just to water.[5] However, cooked, or pickled, or salted foods and drinks, customarily do not contain this worry.[6] Nonetheless, it is proper to initially place a piece of metal into them, as will be explained.[7] This, however, only applied in previous times, however, in today’s times majority of people are no longer careful in the above.[8] However, some Poskim[9] rule that even today one is to be stringent, and indeed the established Chabad custom is to be stringent in this until this very day.[10]]

Must one spill out the liquid-The status of the liquid and food after the passing of the Tekufa: Some Poskim[11] rule that the danger of drinking from waters of the Tekufa only applies during the moments of the entrance of the new Tekufa, however, as soon as it passes there is no longer any danger to drink from it. However, other Poskim[12] rule that the danger of drinking water that was around during the Tekufa continues to apply even after the Tekufa passes, so long as a piece of metal was not inside the water during the Tekufa. [However, according to all opinions, this only applies to drawn water, however, water that was still attached to its source, such as the water of a Mikveh, well, sea or river, is not affected by the Tekufa, and hence may be consumed.[13]] Practically, the widespread custom is to be lenient in this matter and to permit the food and liquid after the Tekufa.[14]

For the sake of a Mitzvah-Already said a blessing:[15] If one said a blessing over the water and then heard that the Tekufa has arrived, then he is to slightly delay drinking the water until after the Tekufa passes [making sure to remain silent in the interim[16]].[17]

For the sake of a Mitzvah-Water of Mayim Shelanu:[18] One who has drawn water in his home, which was drawn for the sake of kneading the Matzos [i.e. Mayim Shelanu], and the Tekufa then arrived either by night or by day, nevertheless, one is not required to spill out these waters [whether the water was drawn the night before Pesach, or any other previous night[19]].[20] Nevertheless, if one wants to be stringent and spill them out, then he may do so. Furthermore, one is even encouraged to do so if one can easily find other water for Mayim Shelanu, or if he can easily delay kneading the Matzos until another day with other water which he will draw during the twilight before.[21] Nevertheless, this only applies to the waters which were drawn for the sake of the Matzos which are not eaten for the sake of the Mitzvah, as this is close to being voluntary being that one has the choice not to eat Matzah throughout the entire Pesach [aside for the first night]. Accordingly, it is permitted for him to be stringent on himself and spill out the water. However, water that was drawn for the sake of kneading the Matzos Mitzvah, it is not proper for him to be stringent upon himself and to spill out the water even if he can easily find other water, as it appears like he is belittling the words of the verse, “one who guards a mitzvah knows no evil.”[22] Nevertheless, initially one should not rely on this and prior to the arrival of the Tekufa he should place a piece of metal inside the water.[23]

B. Circumventing the danger:

Placing metal into the water, foods, beverages:[24]  If at the time of the entrance of the Tekufa there was a piece of iron[25] [or perhaps even other metals[26]] inside[27] the water [throughout the entire period of the Tekufa[28]], then there is no longer any danger involved in drinking from the water. [Based on this, the custom is during the change of seasons to place a piece of iron into all foods and drinks that are not cooked or salted or pickled. However, it is proper[29] to be stringent to place metal also by cooked foods.[30] Upon placing the metal into the water one is to say that in the merit of the matriarchs, Bilhah, Rachel, Zilpah and Leah who established 12 tribes may we be saved from all difficult and evil decrees.[31]]

Sealing the container of food and liquid:[32] A sealed container of water or other liquids and foods, is protected from the dangers of the Tekufa. [Hence, all foods and liquids that are in closed cans and bottles and pitchers and pots avoid this danger and do not have to be spilled out when the Tekufa passes.] Accordingly, upon the arrival of the Tekufa one is to close all of his pots and containers that contain food and liquid to circumvent the issue. [Some Poskim[33], however, rule that it must be sealed with a metal cover to avoid the danger of the Tekufa.]

Adding salt:[34] A salted food is protected from the dangers of the Tekufa. [Hence, all foods and liquids that have salt placed in them do not have to be spilled out when the Tekufa passes.] Accordingly, upon the arrival of the Tekufa one is to place salt in his open foods and liquids to circumvent the issue.

  C. The dates and times of the start of the seasons:

There are a total of four Tekufos, seasons. The seasons begin around the same date each year. There are three general ways of calculating the Tekufos, one being known as Tekufas Shmuel[39], the second as Tekufas Rav Ada[40], and the third as the astronomical Tekufa. 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[41]]. 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

How long does the Tekufa last for? Seemingly, it only lasts momentarily for a few seconds.[36] However, some are accustomed to wait for two hours before and after the Tekufa.[37] Others are accustomed to wait 30 minutes before and after.[38]

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^[1] See Abudarham Shaar Hatekufos p. 311; Rama Y.D. 116:5; 455:1; Darkei Moshe 116:5; Admur 206:14; 455:15-16; 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

[2] Rama Y.D. 116:5; Admur 206:14; 455:15-16; Darkei Moishe Y.D. 116; Teshuvos Rav Haiy Gaon 14; 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; 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; All Poskim in coming footnotes who discuss the dangers of the Tekufa

The reason: The reason behind this custom is because there is a drop of blood that falls into the water between the Tekufos. [Darkei Moshe 455 in name of Abudarham Shaar Hatekufos] The Abudarham explains as flows: When the season of Nissan [i.e. spring] begins there is dangerous blood in the water which results from the water of the Nile which turned into blood. When the season of Tamuz [i.e. summer] begins there is dangerous blood in the water which results from the hitting of the rock by Moses which caused for the rock to bleed and in turn for there to be blood by all waters of the world. When the season of Tishreiy [i.e. fall] begins there is dangerous blood in the water which results from the attempted slaughter that Avraham performed to Yitzchak, for which a drop of blood fell and became mixed in the waters. When the season of Teves [i.e. winter] begins there is dangerous blood in the water which results from the slaughtering of the daughter of Yiftach which caused blood to be mixed in all the waters of the world. [1^st explanation in Abudarham Shaar Hatekufos p. 311; Machzor Vitri ibid] Alternatively, the reason 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 [2^nd 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. This is the secret and mystical meaning behind the wearing of Tzitzis on the four corners of the garment and the sprinkling of blood and the four corners of the altar. [Lechem Hapanim ibid; Rikanti Parshas Bereishis; Hagahos Tziyoni Parshas Bereishis; Kaf Hachaim 455:41] Alternatively, as at this time the Satan places a drop of poison in the water. [3^rd explanation in Abudarham Shaar Hatekufos p. 311; Sefer Haminhagim of Raavan Yarchi] Alternatively, as at this time a scorpion places a drop of poison in the water. [4^th explanation in Abudarham Shaar Hatekufos p. 311; Machzor Vitri ibid]

[3] Rama ibid

Other Opinions: Some Poskim rule that the entire concept of not drinking at the time of the Tekufa is a mere Nichush superstition done for good luck which was fabricated by the elderly women which contains no danger at all, and is better to be ignored by the servant of G-d who trusts in Him. [Taz Y.D. 116:4 in name of Darkei Moshe 116:9 in name of Abudarham in name of the Even Ezra in name of Rav Hai Gaon; Abudarham Shaar Hatekufos p. 311; Even Ezra in Sefer Haibur; Teshuvos Rav Hai Gaon 14; Rav Hai Gaon there was asked by the sages of Kiron as to why Jews in Israel are accustomed to be careful in this, and he replied that this matter is a mere superstition as they desire to drink something sweet in the beginning of each season as a good Mazal, however in truth sweet is the year of one who serves G-d and trusts in Him alone] Other Poskim write in the name of the Geonim that the entire idea of the Tekufa was fabricated by the Sages [Kadmonim] in order to instill fear of heaven into the plain folk and in essence has no truth behind it, and therefore one may drink the water during the Tekufa. [Taz Y.D. 116:4 in name of Darkei Moshe 116:9 in name of Abudarham in name of the Even Ezra; Abudarham Shaar Hatekufos p. 311; Even Ezra in Sefer Haibur] Others write that the entire issue should be ignored being that it has no source in the Talmud. [Mur Uketzia 455 in name of his father the Chacham Tzevi] Others write that the danger only applies by Tekufos Nissan and Tamuz, and even then it only applies to gentiles and not Jews. [Machzor Vitri ibid]

[4] Admur 455:15

Other opinions: Some Poskim rule that the worry only applies if the Tekufa falls by night, and not by a day Tekufa. [Daas Torah 428; Darkei Teshuvah in name of Maharsham in name of Tziyoni Parshas Shelach; See Rokeiach 275; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:2]

[5] Shach 116:6; Lechem Hapanim 116:7; Beis Lechem Yehuda 116:11; Aruch Hashulchan 116:12; Kaf Hachaim Y.D. 116:53; O.C. 455:40; Beir m Mordechai1:1;1 Koach Shur 12; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:9

Other opinions: From some Poskim it is evident that the issue only applies to water, and not to any other liquid or food. [Implication of Rama ibid; Sheim Aryeh Y.D. 24, brought in Darkei Teshuvah 116:90]

[6] Shach 116:6; Lechem Hapanim 116:7; Beis Lechem Yehuda 116:11; Aruch Hashulchan 116:12; Kaf Hachaim Y.D. 116:53; O.C. 455:40; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:6

The reason: As the worry of the Tekufa only applies to foods that have a prohibition of Gilui Mashkin. [Shach ibid]

[7] Shach 116:6; Lechem Hapanim 116:7; Beis Lechem Yehuda 116:11; Aruch Hashulchan 116:12; Kaf Hachaim Y.D. 116:53; O.C. 455:40

^[8] Poskim brought in Darkei Teshuvah Y.D. 116:85; Mur Uketzia 445; Daas Torah O.C. 428; Melamed Lehoil 113; Aruch Hashulchan 445:7; Atzei Haolah 8:9; Mili Deavos 5 O.C. 22:3; Vayitzbor Yosef 33; Divrei Yisrael 2:40; Piskeiy Teshuvos 455; Hakashrus p. 434; Shemiras Hanefesh Kehilchasa 7:25; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:1

The reason: Some explain that today that there are metals which are set into the roof and windows, and this suffices to protect against the Tekufa. [Daas Torah ibid in name of Rav Shlomo Kluger] Alternatively, this is because we are no longer expertise as to when the exact time of the Tekufa is. [See Darkei Teshuvah Y.D. 116:85 and 91

[9] Darkei Teshuvah Y.D. 116:85 in name of Peri Chadash; Shemiras Haguf Vihanefesh 47 footnote 12 in name of some Achronim

[10] Hayom Yom and Luach Kollel Chabad lists each of the Tekufos in their calendar; Hiskashrus; Rav Eli Landau Shlita that all water which was kept in an open vessel is to be spilled.

[11] 1^st and main opinion in Admur 206:14 [as he does not conclude to spill out the water after taking a sip, as he dopes regarding water of Meis]; Implication of wording in Rama Y.D. 116:5, as writes M”A 455:8; M”A 206:8; 455:8; Drashos Maharil; Abudarham; Sefer Chassidim 851; Opinion in Olas Tamid 206:5; Bris Olam on Sefer Hachassidim 851 that so is implied from there; Machazik Bracha 455:1 that so is the custom of all residents of Israel, Turkey, and Italy; Conclusion of Kaf Hachaim 206:45 and 455:36-37 that so is the custom; See Kaf Hachaim 455:36-37; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:3

[12] 2^nd opinion in Admur 206:14; Setimas Admur in 455:15-16, as brings M”A 455:8 in Rama [as the entire Halacha there assumes that the Mayim Shelanu water ideally needs to be spilled out even after the Tekufa passes, see Kaf Hachaim 455:36]; Implication of Rama 455 regarding Mayim Shelanu, as explained in M”A 455:8; Beis Yosef 455 based on Mordechai; Olas Tamid 206:5; Kaf Hachaim 206:45

[13] Taz 455:6 in name of Mordechai; Beis Yosef 455 in name of Mordechai; Mamar Mordechai 455:5; Implication of Peri Chadash end of Hilchos Rosh Chodesh; Kaf Hachaim 455:37; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:8

Other opinions: Some Poskim rule that the issue of the Tekufa applies even to attached waters. [P”M 455 A”A 8]

[14] Kaf Hachaim 455:36-37; Hiskashrus

[15] Admur 206:14; M”A 206:8; 455:8; Sefer Chassidim 851; Opinion in Olas Tamid 206:5; M”B 206:26; Kaf Hachaim 206:45; See Kneses Hagedola O.C. 204, brought in Rav Akiva Eiger 339; Elya Raba 202:1

Other opinions: Some Poskim rule that according to the opinion that the water is forbidden even after the Tekufa, then one is not to drink from it, and is rather to say Baruch Sheim Kevod Malchuso Leolam Vaed. [Implication of Olas Tamid 206:5 as learned Kaf Hachaim 206:45]

[16] Kaf Hachaim 206:45

[17] The reason: As some Poskim rule that the danger of drinking from waters of the Tekufa only applies during the moments of the entrance of the new Tekufa, however, as soon as it passes there is no longer any danger to drink from it. [Admur ibid; M”A 206:8; 455:8; Sefer Chassidim 851; Kaf Hachaim 206:45] Furthermore, even according to those opinions who rule that the danger of drinking water that was around during the Tekufa continues to apply even after the Tekufa passes, so long as a piece of metal was not inside the water during the Tekufa, nonetheless, [the verse in Koheles 8:5 states that] one who guards a Mitzvah will know no evil. [Admur ibid; M”B 206:26]

[18] Admur 455:15; Rama 455:1; Shach 339:9; Mordechai Remez 593; Rokeiach 275; Bach 455; Levush 455:6; Beis Yosef 455; Chok Yaakov 455:7; Chayeh Adam 188:10; Kaf Hachaim 455:34

Other opinions: Some Poskim rule that one must spill out the water of Mayim Shelanu if other water is available. [Chok Yaakov 455:7 in name of Aguda; See Kaf Hachaim 455:34]

[19] Olas Shabbos 455:1; Kaf Hachaim 455:35

Other opinions: Some Poskim rule that the above rule only applies to water that was drawn on the night before Pesach, for baking Matzos after midday of Erev Pesach. However, if the water was drawn beforehand, then it is to be spilled. [Shiyurei Kneses Hagedola 455:13, brought and negated by Olas Shabbos and Kaf Hachaim ibid]

[20] The reason: As the verse [Koheles 8:5] states “One who guards a Mitzvah will know no evil.” [Admur ibid; M”A 455:7; Taz 455:3; Levush 455:6; Rebbe Yehuda Hachassid]

[21] Admur ibid; Taz 455:3; Chok Yaakov 455:7; See P”M 455 M”Z 3; Kaf Hachaim 455:34

Other opinions: Some Poskim rule that one should not spill out the water of Mayim Shelanu even if it is designated for Matzos of the other days of Pesach. [Elya Raba 455:16; Elya Zuta 455; Chok Yaakov 455:7; Kaf Hachaim 455:34]

[22] Admur 455:16; Taz 455:3; Chok Yaakov 455:7; Mordechai ibid

[23] Admur ibid; Rama 455:1; Maharil p. 34; Minhagim Tirana Erev Pesach p. 35; Taz 455:4; M”A 455:9; Chok Yaakov 455:7; Shach 116:6; Lechem Hapanim 116:7; Beis Lechem Yehuda 116:11; Aruch Hashulchan 116:12; Kaf Hachaim 116:53

[24] Admur 206:14; 455:16; Rama 455:1; Rokeiach; Maharil p. 34; Minhagim Tirana Erev Pesach p. 35; Shach 116:6; Kav Hayashar 47; Lechem Hapanim 116:7; Beis Lechem Yehuda 116:11; Birkeiy Yosef Y.D. 116 Shiyurei Bracha 123 in name of Rokeiach; Ruach Chaim 455:3; Aruch Hashulchan 116:12; Kitzur SHU”A 33:8; Kaf Hachaim Y.D. 116:53; O.C. 455:40; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:4

Other opinions: Some Poskim rule that placing metal in the water is worthless. [Birkeiy Yosef ibid in name of Terumas Hadeshen, who concludes in the negation of his opinion due to Rokeiach]

[25] See P”M 455 A”A 8 that perhaps only iron: Barzel is valid being that it stands for the Roshei Teivos of the matriarchs; See Darkei Teshuvah Y.D. 116:92

[26] P”M 445 A”A 8; Darkei Teshuvah ibid in name of Daas Torah 428:7 based on Rokeiach; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:4

[27] Admur ibid; See Darkei Teshuvah 116:92

Other opinions: Some Poskim write that the custom is to simply place the metal on top of the vessel of food or liquid, and not inside it. [Daas Torah 428; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:5]

[28] Maharil ibid; Taz ibid; M”A ibid; Chok Yaakov ibid; Kaf Hachaim ibid

^[29] Lit. good

^[30] Shach 116:6; Lechem Hapanim 116:7; Beis Lechem Yehuda 116:11; Aruch Hashulchan 116:12; Kaf Hachaim Y.D. 116:53; O.C. 455:40

Other opinions: Some Poskim rule that there is no need to place the metal in cooked, pickled, or salted foods. [Kitzur SHU”A 33:8]

[31] Kav Hayashar 47; Ruach Chaim 455:3; Kaf Hachaim O.C. 455:40; See P”M ibid that this is the Roshei Teves of Barzel

[32] M”A 455:9; Darkei Moshe 455:7; P”M 455 M”Z 4 and A”A 8; Kaf Hachaim O.C. 455:39; Rav Eli Landau Shlita that so is our custom in Chabad, to only be stringent regarding liquids there were left in uncovered containers; Hiskashrus; See Darkei Teshuvah 116:86 that some argue on this; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:7

[33] Minchas Pitim Y.D. 116; Sefer Shemiras Haguf Vihanefesh [Lerner] 47:7

[34] M”A 455:9; Darkei Moshe 455:7; Shach Y.D. 116:6 that so is the custom of the world [however, see there that he concludes that it is proper to be stringent]; Kaf Hachaim O.C. 455:39

[35] See Rambam Hilchos Kiddush Hachodesh 10:2

[36] So is proven from the fact that the Poskim rule that if one already said a blessing and then noticed that the Tekufa has arrived, then he should slightly wait for it to pass. Now, being that it is forbidden to make a delay between the blessing and the drinking therefore we must conclude that it only last for a few seconds; See Bris Olam of the Chida on Sefer Chassidim 851 that Rav Yehuda Hachassid was only accustomed to abstain for a short time, unlike those who are stringent for much time

[37] Kneses Hagedola Y.D. 116:36 in name of Maharil

[38] Kneses Hagedola ibid

[39] Eiruvin 56a

[40] Sefer Haibur of Rabach

[41] See Rambam Hilchos Kiddush Hachodesh 10:2