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We need to revisit our discussion on Time, A Challenge to Spirituality. In that discussion we stated that the word for seasons used in Bereisheit 1:14 is Oul Moh Ah Deem. The root is Moh Ayd {fixed time, season, festival}. We then went on to explain that the word season as used in Bereisheit 1:14 did not refer to Spring, Summer, Fall and Winter but instead to fixation of time. In other words time fixation or fixation of time essentially means consecration of time. The Spiritualist is required to dedicate or sanctify time to the Creator. We expressed that the Spiritualist sanctification of time is much different than that of Judaism. We went on to explain that the Spiritualist is responsible for consecrating 3 fixed times:

1. Nighttime

2. Daytime

3. Years

That is where we begin in this discussion. We will discuss the Spiritualist responsibility regarding the consecration of years. In Beresheit 4:3 we read, And in the end of a year and brought Kayin fruit of the soil an offering to Hashem and Hevel, he, also brought from the firstborn of his flock from the best thereof and Hashem Paid regard to Hevel and to his offering. And to Kayin and to his offering He Paid no regard and he, Kayin, became extremely angry and his face fell. And Hashem Said to Kayin, ‘Why are you extremely angry? Why is you face fallen? Is it not so that if you improve [you will be] forgiven and if you do not improve sin is crouching at your door? Its desire is to you but you can dominate.’ Bereisheit 4:3-7

The word Mee Kaytz {end} and the word Yaw Meem {days} are not to be translated as in the end of days unless it is understood that in this instance it refers to the conclusion of a year. The end of days here refers to the end of the days of a year. We know this for several reasons.

First, in Shemot 13:10 the word Yaw Meem {days} is used to make reference to from year to year. In Vayikra 25:29 Yaw Meem {days} mean a full year of days. So in knowing this we understand that Yaw Meem {days} can definitely refer to a year even though that might not be the situation. It represents the possibility that it does.

Second, in Beresheit Ha Torah says that Hashem Divided between the day and the night and that the purpose of dividing the day and the night was to establish signs for seasons [fixed times] and days for years. {Beresheit 1:14} Here we have a definite connection representing days to years in the words Oul Yaw Meem - Vih Shaw Neem {and days and years}.

Third, we observe that for some reason which the Torah does not explain both Kayin and Hevel bring an offering to Hashem. The Midrash states that this is in connection to the Pesach lamb offered by Kal Yisroel on the night of their exodus from Mitzriam. That may be true. It is not unusual for Torah to have great meaning and significance in more than one instance as it does here. However the point here is their offering is the first noted sacrifice to Hashem in the Torah. Neither Kayin nor Hevel were Jewish. They were Spiritualists. There was a very different reason for them to offer a sacrifice to Hashem. Let’s consider what I believe the reason was.

In Judaism we celebrate Rosh Hashanah as commanded in Ha Torah {Vayikra 23.24,25 and Bamidbar 29.1-6}. Now Ha Torah identifies the celebration of Rosh Hashanah as being in the seventh month. That is based upon B’nei Yisroel’s exit from Mitzriam as the beginning of months. Based upon Hashem’s Command in Shemot 12.2, This month shall be to you the head of months: it shall be the first month of the year to you. As a result this is the first month of the year for the Jew. However for the Spiritualist the first month of the year is Chodesh Reshon {the first month}

In a leap year Chodesh Shishi is repeated. We call this Chodesh Shishi Sheini {number two}. It is important to understand that even though Rosh Hashanah occurs in the seventh month of the Jewish year, the month of Chodesh Reshon is the beginning of a new year FROM CREATION. 10-02-05 at dark the year 5766 begins, G-d willing. That is Rosh Hashanah for the Jew. It is not Rosh HaShonah for the Spiritualist. In fact the term Rosh Hashanah does not appear as such anywhere in Tenach {Torah, Writings, Prophets}. The commandment to observe Rosh Hashanah was only given to the Jew. Yet it is a Spiritualist day of remembrance also, in a much different way.

Spiritualists recognize Chodesh Reshon as the beginning of a new year from Creation. This is what I believe Kayin and Hevel were doing in Beresheit 4. In the Sefer Machzor Rosh Hashanah there are many references to the fact that Rosh Hashanah is the birthday of the world. And Rosh Hashanah is the judgment for the entire world where 'ALL MANKIND... ALL CREATION...' will pass before Hashem to be judged. And it is on Rosh Hashanah that every human being’s name is recorded in the Book of Life for another year or omitted. In Judaism an offering to Hashem is made. In Spirituality an offering to Hashem is made like Kayin and Hevel did. These are the areas in which the Jewish Rosh Hashanah and the Spiritualist Oul Yaw Meem - Vih Shaw Neem {and days and years} are similar.

There are differences in observance between Rosh Hashanah and Oul Yaw Meem - Vih Shaw Neem. Jews are required to blow the shofar, Spiritualists are not. Jews are required to sanctify the entire night and day of 1 Chodesh Reshon, normally with many hours of prayer and no work. Nothing in Ha Torah requires the Spiritualist to observe 1 Chodesh Reshon with many hours of prayer and cessation of work. Yet the Spiritualist is required to consecrate 1 Chodesh Reshon with offerings and prayers to Hashem.

Now let’s discuss the offerings. There were two offerings brought. Both offerings could have been more than acceptable to Hashem. Yet Kayin’s offering was rejected. Why? There are at least two obvious reasons why. Number one: Kayin’s offering was not from the first fruit / first harvest of the ground. Number two: Kayin’s offering was not from the best fruit of the first harvest. In addition to these failings, Kayin brought spoiled produce before Hashem.

It is very important that we are clear on this point. Any Spiritualist can grow their own produce. That produce for Oul Yaw Meem - Vih Shaw Neem {1 Chodesh Reshon} can be grown in a garden or even in a large pot inside one’s condominium, for example. One must keep in mind that this does require some planning. One must be familiar with sunlight, water and feeding required for various products when grown indoors. Naomi and I occasionally grow products indoors. One product that can be grown very easily and qualifies is sprouts. My dearest Naomi and I normally grow sprouts in a giant pickle jar without the use of soil. If one were to choose sprouts they should be sweet sprouts... The preferable way is to understand that there is a planting time and a harvest time. These times are normally several months apart.

The important point is that the produce be from the first harvest and that the produce be the very best from the first harvest. So if one is growing tomatoes one would pick the very best of the harvest to offer before Hashem. That means if several tomatoes were ready to harvest before 1 Chodesh Reshon they must marked and remain on the vine until 1Chodesh Reshon, then be harvested. Some may wilt and not be suitable even though they were originally. They cannot be used unless they are the very best of your tomato crop. I use the example of tomatoes because I am familiar with growing them.

Now even though it is not advisable, one could harvest tomatoes in advance of Oul Yaw Meem - Vih Shaw Neem. if they had an excellent means of preservation. The problem with this is one establishes the first harvest and must offer fruit from the first harvest. If something, G-d Forbid, were to happen to the produce one may end up with produce like Kayin’s. When considering the best fruit, certain things must be remembered like the absence of worm holes and insects, pesticides, etc. The fruit should be washed. It not only should be the best, it should be very presentable.

We will discuss at another time how the fruit should be offered to Hashem.

Animals are another subject. Is there any known written instruction requiring Spiritualists to use kosher animals? We notice Hevel did. Notice what Hashem Required of Noach, a Spiritualist. Of every [ritually] clean animal you shall take seven pairs, the male and his female: and of animals that are not clean take two, the male and his female. Beresheit 7:2 So it is clear from this instruction that Noach understood kosher versus non-kosher. The purpose of these kosher animals is also clear. They were to be used for sacrifice offerings. How do we know this? Beresheit 8:20 states that Noach built an altar to Hashem and offered from every [ritually] clean animal and every [ritually] clean bird to Hashem. At this time we are not going to discuss animal sacrifice.

Blessings and happiness to you...

Dr. Akiva Gamliel Belk