Fri, 11 September 2026 after sunset = 1st of Tishrei, 5787
א׳ בְּתִשְׁרֵי תשפ״ז
🍏🍯 Rosh Hashana 5787 🍏🍯
Rosh Hashana 2026 / רֹאשׁ הַשָּׁנָה 5787
The Jewish New Year 🍏🍯
Rosh Hashana for Hebrew Year 5787 begins at sundown on Friday, 11 September 2026 and ends at nightfall on Sunday, 13 September 2026.
There is no specific curse for not blowing the shofar on Rosh Hashanah; instead, rabbinic tradition emphasizes its importance and the potential negative consequences of not blowing it, as it is a central commandment. To avoid the risk of carrying the shofar on Shabbat (which is prohibited), the shofar is not blown if Rosh Hashanah falls on a Shabbat. Instead, Jewish communities will blow the shofar on the following day.
Mitzvah: The primary reason for this exception is to prevent the possibility of violating the Shabbat law by carrying the shofar from one place to another.
Alternative: The shofar is not blown on a Rosh Hashanah that falls on Shabbat. Instead, it is blown on the second day of the holiday.
Rabbinic precedent: According to tradition, the blowing of the shofar is a crucial mitzvah, and tradition teaches that "Any year we don't blow the shofar at the beginning, we'll end up crying at the end".
Symbolic meaning: The shofar is considered a "wake-up call" to repent and remember God, and it is believed to confuse Satan in the heavenly court.
In Jewish law and tradition, there is no curse for an individual who is physically unable to blow the shofar or hear it on Rosh Hashanah. The mitzvah (commandment) is an obligation on those who are able to fulfill it, and exceptions exist for extenuating circumstances like illness or incapacitation.
If a person cannot attend synagogue due to illness or other valid reasons, the general practice is to arrange for a shofar blower (ba'al tekiah) to visit them at home or in the hospital to sound the required blasts. Many synagogues have volunteers to assist with this important mitzvah.
The sentiment "Any year we don't blow the shofar at the beginning, we'll end up crying at the end" cited in some traditional texts is not a curse directed at individuals with a valid reason, but rather a general expression of concern about a year lacking the spiritual awakening and confusion of the Satan that the shofar is meant to provide. This concept is especially discussed when Rosh Hashanah falls on Shabbat and the shofar is not blown for the entire community (outside of the Temple in ancient times), a rabbinic decree to prevent accidental carrying of the shofar in public areas. In such years, the focus is on achieving the same spiritual awareness through intensified prayer and acceptance of God's will.
The key takeaway is that the inability to perform a mitzvah due to circumstances beyond one's control is understood and accommodated within Jewish law, and efforts should be made to fulfill the mitzvah if possible through alternatives like a home visit.
1+1+57+87 = 146
14/6 (Trump's birthday)
1+1+57+87 = 146
14/6 (Trump's birthday)
146. aischrokerdés
aischrokerdés: Greedy for dishonest gain
Original Word: αἰσχροκερδής
KJV: given to (greedy of) filthy lucre
NASB: fond of sordid gain, sordid gain
Word Origin: [from G150 (αἰσχρός - disgraceful) and G2771 (κέρδος - gain)]
1. characterized by sordid, disgraceful gain
2. of disgraceful gain
STRONGS NT 146: αἰσχροκερδής
αἰσχροκερδής, (ές (αἰσχρός and κέρδος; cf. αἰσχροπαθής in Philo (de mere. meretr. § 4)), eager for base gain (greedy of filthy lucre): 1 Timothy 3:3 Rec., 8; Titus 1:7. (Herodotus 1, 187; Xenophon, Plato, others; (cf.turpilucricupidus, Plautus Trin. 1, 2, 63).)
Englishman's Concordance
1 Timothy 3:8 Adj-AMP
GRK: προσέχοντας μὴ αἰσχροκερδεῖς
NAS: wine or fond of sordid gain,
KJV: wine, not greedy of filthy lucre;
INT: given not greedy of dishonest gain
Titus 1:7 Adj-AMS
GRK: πλήκτην μὴ αἰσχροκερδῆ
NAS: not pugnacious, not fond of sordid gain,
KJV: striker, not given to filthy lucre;
INT: a striker not greedy of base gain
1*1+57*87 = 4960
sustoicheó: To correspond to, to be in line with, to be in agreement with
Original Word: συστοιχέω
Part of Speech: Verb
Transliteration: sustoicheó
Pronunciation: soos-toy-KHEH-o
Phonetic Spelling: (soos-toy-kheh'-o)
KJV: answer to
NASB: corresponds
Word Origin: [from G4862 (σύν - along) and G4748 (στοιχέω - walk)]
1. to file together (as soldiers in ranks)
2. (figuratively) to correspond to
4960. sustoicheó
Definition and Linguistic Background
Strong’s Greek 4960, συστοιχεῖ (third-person singular present active indicative), expresses the idea of being arrayed in the same line, falling into step, or matching one thing to another. The compound draws on the notion of marching in ordered ranks and applies that picture to conceptual parallels.
Immediate Biblical Setting (Galatians 4:21-31)
Paul employs the verb once, in Galatians 4:25, as he contrasts the covenants represented by Hagar and Sarah. “Now Hagar stands for Mount Sinai in Arabia and corresponds to the present-day Jerusalem, because she is in slavery with her children” (Galatians 4:25). By saying Hagar “corresponds to” (συστοιχεῖ) the earthly Jerusalem, Paul teaches that the bondwoman’s line, born under law, lines up precisely with the city still bound by the law’s demands. The term anchors his allegory: two mothers, two mountains, two Jerusalems, two kinds of offspring—each matching its covenantal reality.
Correspondence as a Principle of Biblical Typology
Scripture frequently sets earlier events or persons alongside later fulfillments (Romans 5:14; 1 Peter 3:21). The verb here highlights that intentional design. Paul’s use signals that the Mosaic covenant and the earthly city are not random backdrops but ordained pointers to the freedom found in the promise. The Spirit-inspired correspondence assures readers that the unfolding of redemptive history is coherent and purposeful.
Alignment and “Keeping in Step”
The root verb στοιχέω lies behind exhortations such as “let us walk in step with the Spirit” (Galatians 5:25) and “let us live up to what we have already attained” (Philippians 3:16). συστοιχεῖ sharpens that imagery: not merely walking in the right line personally, but finding oneself situated in the row that matches a larger pattern. Paul implies that embracing legalism places believers in the wrong column—aligned with bondage rather than freedom. Right alignment is therefore both doctrinal and practical.
Historical Interpretation
Early Christian writers seized on this verse to defend the unity of the Testaments. Irenaeus cited the Hagar–Sarah parallel to affirm that the law and the gospel are not contradictory but sequential stages leading to Christ. Augustine saw in συστοιχεῖ evidence that Scripture interprets itself: prophetic history and apostolic proclamation align like rows in a single tapestry. During the Reformation, commentators such as John Calvin emphasized the verb to show that any return to law-keeping for justification places Christians back in the “rank” of slavery.
Theological and Ministry Implications
1. Covenant Clarity: The term forces a choice of allegiance. Believers must identify whether their confidence is in self-effort or in the promise fulfilled in Christ (Galatians 3:13-14; 4:31).
2. Hermeneutical Confidence: Because Scripture arranges its themes in deliberate correspondence, preachers can trace lines from type to fulfillment without fear of arbitrariness (Hebrews 9:23-24).
3. Pastoral Warning: Aligning with law-based righteousness enslaves (Galatians 5:1); aligning with grace liberates. Ministry must therefore guard the flock from teachings that draw them into the wrong column.
4. Missional Invitation: Just as earthly Jerusalem’s plight exposes the need for the heavenly city (Hebrews 12:22), so the world’s broken systems point to the freedom offered in Christ. The church proclaims that superior correspondence.
Practical Application
• Assess Allegiances: Examine whether personal spiritual rhythms derive from confidence in Christ or from performance (2 Corinthians 3:5-6).
• Teach the Whole Bible: Use the principle of correspondence to show unity between Old and New Testaments, fostering trust in all of God’s word (Romans 15:4).
• Model Freedom: Ministry teams should embody the “children of the free woman,” demonstrating joy and service that flow from grace (Galatians 5:13).
• Walk Together: Congregations are urged to “keep in step with the Spirit,” ensuring that their corporate life lines up with the gospel they profess (Galatians 5:25).
συστοιχεῖ, though appearing only once, illuminates the ordered harmony of redemption: every covenant, promise, and people group finds its appointed place in the saving purposes of God, calling believers to align themselves with the liberty of the new covenant in Christ.
4960. mishteh
mishteh: banquet, feast, feasting
Original Word: מִשְׁתֶּה
Part of Speech: Noun Masculine
Transliteration: mishteh
Pronunciation: mish-teh'
Phonetic Spelling: (mish-teh')
KJV: banquet, drank, drink, feast((-ed), -ing)
NASB: banquet, feast, feasting, drink, drank, which he drank, banquets
Word Origin: [from H8354 (שָׁתָה - drink)]
1. a drink
2. (by implication) drinking (the act)
3. (by implication) a banquet
4. (generally) a feast
Strong's Exhaustive Concordance
banquet, drank, drink, feasted,
From shathah; drink, by implication, drinking (the act); also (by implication) a banquet or (generally) feast -- banquet, drank, drink, feast((-ed), -ing).
see HEBREW shathah
NASB Translation
banquet (16), banquets (1), drank (2), drink (3), drinking (1), feast (15), feasting (7), where they were drinking (1), which he drank (2).
1 feast;
2 drink; — absolute ׳מ Genesis 19:3 +; construct מִשְׁתֵּה 1 Samuel 25:36 +; suffix מִשְׁתָּיו Daniel 1:5 + (Ges§§ 93 ss), etc.; —
1 feast, banquet (occasion for drinking, drinking-bout), 1 Samuel 25:36 (twice in verse); Isaiah 5:12; Jeremiah 51:39 (figurative), Job 1:5; Esther 2:18; Esther 5:14; Esther 8:17; Esther 9:19; lasting seven days Judges 14:12,17 (wedding-feast, compare Genesis 29:27, and see BenzArchaeology 143; Ency. Bib. 2949 NowArchaeology i. 163); עָשָׂה ׳מ give or make a feast (sometimes + ל person) Genesis 19:3; Genesis 26:30 (both J), Genesis 21:8; Genesis 40:20 (both E), Judges 14:10; 2 Samuel 3:20; 1 Kings 3:15; Esther 1:3 8t. Esther; Job 1:4 + 2 Samuel 13:27 (twice in verse) ᵐ5 Th We Dr and modern; מִשְׁתֵּה הַיַּיִן Esther 5:6; Esther 7:2,7, בֵּית מִשְׁתֶּה Jeremiah 16:8; Ecclesiastes 7:2, בֵּית מִשְׁתֵּה הַיַּיִן Esther 7:8; ׳יוֺם מ וְשִׂמְחָה Esther 9:17,18, compare Esther 9:22; of ׳יs banquet for all peoples Isaiah 25:6 (figurative of Messianic blessings); figurative also in תָּמִיד ׳טוֺבלֵֿב מ Proverbs 15:15.
2 drink (late): וָשֶׁמֶן ׳מַאֲכָל וּמ Ezra 3:7; suffix יֵין מִשְׁתָּיו Daniel 1:5,8; מִשְׁתֵּיהֶם Daniel 1:16; מִשְׁתֵּכֶם Daniel 1:10.
II. שׁתה (√ of following; "" of שׁית; = set, sit).
[מִשְׁתֵּי so ᵑ7] noun masculine feast (as Biblical Hebrew מִשְׁתֶּה]; — emphatic בֵּית מִשְׁתְּיָא Daniel 5:10.
