Chart of the Tekufot
One of a series of charts of the Tekufot and months with the names of the Mazalot and the angels and with combinations of Divine Names.
Source: Practical Kabbalah Manuscript - Sefer HaMargalit and Other Works, Yemen 18th Century
Judaism runs on a lunar calendar, for example, all our holidays start at sundown. So, this means that the changes of the seasons which are based on a solar calendar do not have as much prominence as the phases of the moon. However, in the Jewish Pre-Talmudic text the Book of Jubilees, we see an alternate Jewish solar calendar. In the end, it was not chosen for what our system is based on - but the Rabbis do talk about the solstices and equinoxes within the Talmud (Berakhot 59b, Shabbat 53a, Eruvin 56a).
The word for these four seasons marked by these events is "Tekufot" (tekufah in the singular) which literally means "turn" or "cycle" in Hebrew. According to the sages, each tekufah marks the beginning of a period of 91 days 7½ hours. Tekufot are not necessarily positive events, associated with some negative superstitions. However, there are some different recorded Midrashim that have positive or neutral associations, along with a blessing that can be used to acknowledge them (though this is a minority opinion in the Babylonian Talmud, majority rules this was not necessary). While there is no exact answer, there is some speculation that the four new years within Judaism may be marking the four solar transitions within the year, but some of them are at half-points and not accurately aligned.
Superstitions
An ancient superstition connected with the tekufot is surrounding water. All water that may be in the house or stored away in vessels in the first hour of the tekufah is thrown away in the belief that the water is then poisoned, and if drunk would cause swelling of the body, sickness, and sometimes death. One of the reasons it is said is because the angels who guard and are the protectors of the year "change shifts" at every solar transition, so water is left unguarded. Another is that Cancer fights with Libra and drops blood into the water.
Another reason is that at every tekufah, blood has been shed in our spiritual history. At Tekufat Nissan, the waters in Egypt turned to blood. At Tekufat Tammuz, Moshe smote the rock and caused drops of blood to flow from it. At Tekufat Tishrei the knife which Avraham held to slay Yitzchak dropped blood. Finally, at Tekufat Tevet, Yiftach sacrificed his daughter. It is not only against kashrut laws to ingest blood, but there is a lot of superstition around keeping life and death separated in many of our rituals. To avoid this issue with unused water, one must put a piece of iron within it or put it in an iron vessel. If you are making matzot on Tekufat Nisan, you must use a new iron nail and lower it by a string into the water first.
There is no traceable origin of this superstition, but in the 10th-century Rabbis asked about these questions and discussed it, meaning it was widespread even then.
Blessing
In Berakhot 59b, the sages say: "One who sees the sun in her tekufah, or the moon in her power, or the stars in their orbits, recites: Blessed is the one who makes Creation' (baruch oseh vereshit)." Abaye argues this should only be done every 29 years when the spring equinox falls so that the sun is in the same place it was on the day of Creation. However, the minority opinion was still written, so you could make the choice to recite it in the astrological events mentioned.
Havdalah ha-Tekufah
This blessing may be recited over a cup of wine or grape juice on the day of the equinox or solstice. This prayer also may be recited along with a blessing over a scent related to the season, for example, flowers for spring, fruit for summer, leaves for fall, and pine boughs for winter. It is based on the following texts:
The Havdalah ceremony dividing Shabbat from the weekday.
The blessing over equinoxes and solstices found in the Babylonian Talmud (Berakhot 59b).
The traditional evening prayer marking the transition between day and night.
The Torah text in which the Holy One promises Noach that the seasons will continue as long as the earth endures (Bereishit 8:22).
The blessings over the abundance of years found in the daily Amidah prayer (recited in the feminine to honor the Skehinah, the immanent Divine Presence).
Baruch atah Hashem Elokeinu melekh ha'olam borei peri ha'gafen.
Blessed are You, Hashem, Ruler of the Universe, creator of the fruit of the vine.
Bercuchah at Shekhinah Elokeinu ruach ha'olam, borei isvei (atzei) vesamim.
Blessed are You, Shekhinah, the Presence who embodies the world, who creates fragrant plants and grasses (or: fragrant trees).
Baruch atah Hashem Elokeinu melekh ha'olam, oseh vereishit, asher bit'vunah meshaneh itim umachalif et hazemanim. Od kol yemei ha'aretz zera vekatzir vekor vechom vekayitz vechoref veyom velailah lo yishbotu. Bercuhah at Shekhinah, mevarechet hashanim.
Blessed are you, Hashem, Ruler of the Universe, who makes Creation, whose wisdom changes the times and turns the seasons. As long as the days of the earth endure, planting and harvest, cold and heat, summer and winter, day and night shall not cease. Blessed are You, Divine Presence, who blesses the years.
Midrashim and Teachings
Pirkei de-Rabbi Eliezer, a Rabbinic work, tells of the teaching of tekufot to Adam and Chava as part of divine wisdom. Pirkei de-Rabbi Eliezer (7) also notes the combination of lunar and solar elements in the Jewish calendar. The passage explains that Rabbinic authorities inserted leap months in the calendar "for the sake of the trees, for the sake of the grasses, and for the sake of the tekufot," meaning that the lunar calendar had to be balanced with the cycles of planting and harvest and with the cycles of the solar year.
Medieval traditions about the tekufot emphasized the eerie qualities of the solstices and equinoxes. The Machzor Vitry indicates the frightening biblical events such as the plague of blood that happened at the four seasonal transitions.
The Otzar Midrashim (Hashem Behomah, Yasad Aretz 6) mentions a more positive midrash in which giant mythical beings and animals roar on each of the four seasonal dates. These roars compel the demons and wild creatures of the world to restrain themselves so that order prevails and life continues. Thus they encourage all beings to praise the compassion of the Divine. This midrash suggests that the solstices and equinoxes have both frightening and life-preserving qualities.
Midrash Tanhuma (Korach 10) tells us that the chieftains of Moshe were selected partly because they knew how to calculate and observe the tekufot.
Tekufat Nisan
Tekufat Nisan is the vernal equinox when the Sun enters Aries; this is the beginning of spring, or "eit hazera" (seed-time) when day and night are equal. It is also known as the season of "the triumph of life".
Jubilees (6:25) records the 1st of Nisan as the day the Divine commanded Noach to build an ark and the day Noach opened the ark and saw dry land.
Seder Olam (11:1), a work from Talmudic times, relates that the new moon of Nissan, the day the Holy Ones gives the calendar to Moshe in preparation for the first celebration of Pesach, is also the spring equinox.
The ancient midrashic collection Peskita Rabbati (15:17), on the other hand, suggests the day of the Exodus was the spring equinox.
In the Machzor Vitry, the spring equinox is the day the first plague, the plague of blood, falls upon Mitzrayim.
In Otzar Midrashim (Hashem Behomah, Yasad Aretz 6), the spring equinox is the day when humans receive protection from demons and evil spirits. On that day, the seraphim "lift up their heads to the heaven, and the fear of them falls upon demons and spirits, and the seraphim shelter humans beneath their wings to hide them from the demons."
The Purim holiday falls near the spring equinox. Its heroine, Esther, reveals herself as a Jew to save her people.
These tales associate the spring equinox with freedom, with divine protection from oppressor or danger, and with life. in spring, the young plants bursting forth from the ground need protection and room to grow, and we ask this blessing for ourselves as well.
Kavanot la-Tekufot:
"Arise, my beloved, my fair one, come away, for now the winter is past, the rains are over and gone, the blossoms appear in the land, the time of singing has come, and the song of the dove is in heard in our land." -- Shir haShirim 2:10-12
Tekufat Tammuz
Tekufat Tammuz is the summer solstice when the Sun enters Cancer; this is the summer season, or "et ha-katsir" (harvest-time) when the day is the longest in the year. It is also known as the season of "loss and abundance".
In Jubilees (6:26), the story of Noach's flood, the summer solstice is the day the mouths of the great abyss are closed so that the water ceases pouring onto the earth.
Jubilees (3:32) also names the summer solstice as the day the Divine exiles Adam and Chava from Gan Eden. This is the day the animals lose their power of speech.
In Seder Olam (11;1), we learn that the day the sun stood still so that Yehoshuah's warriors could win the battle of Gibeon was the summer solstice.
In Genesis Rabbah (6:6), we learn that "on the summer solstice no creation has a shadow."
In the Machzor Vitry, the summer solstice is the day Moshe strikes a rock in anger while seeking water for the people. The Eternal tells Moshe he will never enter Eretz Yisrael as a result of his actions.
In Otzar Midrashim (Hashem Behohmah, Yasad Aretz 6), the summer solstice is the day animals receive protection from their predators. On that day, "the Holy One puts strength in the Behemoth and it becomes strong and raises its head and cries out, and its voice extends through all the settled land, and the wild animals hear and are afraid."
In Jewish tradition, the summer solstice carries with it themes of closure, exile, and loss, yet also the benevolence of nature and the divine. We meditate on grief, yet also on the world's abundance. The summer solstice is a day of paradox: maximum light but also a turn toward darkness.
Kavanot la-Tekufot:
"A day is coming that burns like a furnace … I will shine upon you who revere the name of the Infinite a sun of righteousness, with healing in Her wings." -- Malachi 3:19-20
Tekufat Tishrei, the autumnal equinox, when the sun enters Libra, and autumn, or "et ha-batsir" (vintage-time), begins, and when the day again equals the night. It is also known as the season of "the link between earth and heaven".
Jubilees (6:26), in its story of the Flood, records the autumn equinox as the day the floodwaters begin to descend back into the depths so that the earth can be fruitful once again.
On the autumn equinox, Avraham sits up all night to observe the stars, to forecast the rains of the coming season (Jubilees 12:16).
In the Machzor Vitry, the autumn equinox is the day Avraham nearly sacrifices Yitzchak on Mount Moriah, before the Divine stays his hand. Because of his act, Avraham is blessed that his seed will be as the stars in the sky.
According to the Babylonian Talmud (Rosh Hashanah 10b), Sarah, Rakhel, and Channah all conceived on the 1st of Tishrei, a date close to the autumn equinox.
In Otzar Midrashim (Hashem Behohmah, Yasad Aretz 6), the autumn equinox is the season of the ziz, when birds receive protection from their predators. "On the autumn equinox, the Holy One gives strength to the ziz and it becomes strong, and it lifts is head and flaps its winds and sends forth its voice, so that fear of it falls on the culture and the osprey from one year to the next."
The autumn equinox seems related to the skies, the stars, and the rains. Yet it is also related to fertility and to the renewal of life. In many climates, autumn is a season of harvest and of rain. Perhaps the autumn equinox is the time of reforging the lin between earth and heaven- a link necessary for life to continue.
Kavanot la-Tekufot:
"May it be Your will that it be a year of rain and dew, a year of favor, a year of blessing, and a year of abundance … and please do not listen to the prayers of those who pray that there be no rain!" -- Leviticus Rabbah 20:44
Tekufat Tevet
Tekufat Tevet is the winter solstice when the sun enters Capricorn; this is the beginning of winter, or "et ha-ḥoref" (winter-time), when the night is the longest during the year. It is also known as the season for "the search for light".
In Jubilees (7), in the days of Noach, the winter solstice is the day the peaks of the mountains became visible after the floodwaters recede.
In the Babylonian Talmud (Avodah Zarah 8a), Adam and Chava become frightened as the winter solstice approaches, thinking the shortening of the days is a punishment. They fast for eight days. On the winter solstice, when the light grows, they celebrate for eight days.
In the Machzor Vitry, the winter solstice is the day Yiftach, a chieftain of Yisrael, sacrifices his daughter in fulfillment of a foolish battle vow. She has been bewailing her fate on the hills for two months.
Otzah Midrashim (Hashem Behohmah, Yasad Aretz 6), tells that on the winter solstice, Leviathan protects the creatures of the sea from their predators: "On every winter solstice he lifts his head and makes himself great, and blows in the water, and roils the sea, and makes all the fish in the ocean afraid." Leviathan is a creature known for being G!d's playmate (Babylonian Talmud, Avodah Zarah 3b) and a wise teacher of human beings (Otzar Midrashim Alphabet of Ben Sira 17). His eyes, according to the Talmud, flash in the deep (Bava Batra 74b).
The winter solstice seems to have to do with sight or the lack thereof. Mountains become visible to Noach, and the patterns of nature become visible to Adam and Chava. Leviathan is associated with inner sight. Yiftach, on the other hand, is blind to his own wrongdoings. On the winter solstice, the sun's light begins to become stronger, and we too consider how to strengthen our vision.
Kavanot la-Tekufot:
"We are grateful before You, Eternal One, for You have brought us from darkness to light." -- Midrash Bereshit 68:11
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Sources:
The Jewish Book of Days by Rabbi Jill Hammer
Jewish Encyclopedia, 1906.
http://www.peelapom.com/
http://www.devotaj.com/
http://telshemesh.org/
