Shofar Ashera
Once set, they begin to direct their destination to the heart of the nativity area, where their origins and areas of the omnipresent West Bank belt were. They entered with strong winds clinging to their bristling camelids, everything had the atmosphere of a city as if it had never been inhabited. The fringes in floods of sun were distinguished orange-reddish weakened before the stormy gradients of the Red and Mediterranean Sea appeasing the Hexagonal primogeniture. Although they were seen squalling and with agile movements on the local atmosphere, several layers crossed with the inheritance of Persian cloths in colorful bluish and orange tints from the Red Sea and the quarrelsome storms of Aserá "The mother of all gods", and The one who was the "father of the gods." Known among the Babylonians as Ishtar, originally called Athirat (or Afdirad). She is the great Semitic goddess of fertility. In the Bible it is called Astoret, a distorted pronunciation of the original 'Astart, through the inclusion of the vowels of the Hebrew word boset (shame) according to the custom of the rabbis, to discredit the pagan deities. Bronze Age Ashera (before 1200 BC) the Greek form is Astarte. Astarte was considered the "goddess of the Sidonians". In the Amarna Letters, it is Ashirtu and Ashratu. The Ras Shamra texts identify Ashera ('atrt = atirat) with the goddess wife of El; They call her "Lady Ashera of the Sea" and "progenitor of the goddesses", here she would be the mother of Baal.
These discredited Babylonian forms caused discomfort and discomfort, in the face of a living past and present in the intangibility of the inheritances that greet others that could supplant them. This caused soil heating in the legs of the animals with abnormality of Greek-Babylonian wormwood prostrate on the feet of Ashera, leaving an odorous wormwood atmosphere in the land of two native Kings of this jurisdiction. Attracting dissipation from the roofs of some neighboring houses to the precise place where the Messiah saw the light of the lights and of those who waited for them cabi-together lighting it with candlesticks. This sacred wind caressed everyone's hands, insinuating them to take hold of the new Bethlehem, an event that was being reborn with the Apostle's illustrious visit. Their consolations expanded, like any caravan that increased its predictive volume, equalizing the pressures of the air that surrounded the streets, where no one appeared and was seen generic. This centrifugal force rotated their earthly spirits, originating a thick source of the orange gases that populated the roofs of the village. Creating greater weight and highlighting the freshness of the essences that were torn from the soils with the aroma of grazing. Explaining to themselves the presence of sub-zones in the West Bank, insolating redemption of the arrival towards a protocol merit contrasted by the permission to be hosted next to this at night. Varying many times to bring them the blessed condensed sacred water, deregulating the thermal sensation.
The density and buoyancy of the animals' legs made it difficult for them to select the right moment to stop and dismount. The aerial relief that rose and fell rose on the walls of the few rooms linked to the stable of nativity, pressing on them the adjacent words that joined from the ground to soon arrive in an upward spiral, turned into light and wind on the seventh horseman ; King David, appearing to them right there…, right there before Him, his Abigail, the third wife who gave him an early re-conception, presenting him with an altar, which he will endow with Eucharistic missions during his admission to Bethlehem. An unexpected phenomenon swirls on the gradient that led to the hill of the stable, affecting their vision and consequences, rotating them all to the rear of the original access to the stable. Converging the winds on the ground and upper external part of the stable, originating an anticipated effulgence of space that would prolong them to understand that they had already arrived, but they were still seven hundred meters from the main access and that the city was not Bethlehem, but another that It seemed to emerge from the arid soil, next to the stable, dividing itself into inter-zones that rubbed against the original and current ones, in such a way as to generate a great development of the sub-soil on the vertical that sounded stentorian and vibratory, as in a long stay, on the distributed assistants in this supra-abnormal regimen. They arrive exempt from grievances but dismounting gentiles ..., they leave the twelve camels in a friendly and predisposed circle, so as not to expose them to the strong winds that raged from the Canaanite gods that prevailed in personalized and ceremonial theocratic.
David speaks: “when I approached where Moab I requested asylum in protection of my parents…, thus I myself would burst the eardrums of the Philistines for each mountainous network of links that join me to the refuge of my advance counterattack towards their dominions. In its unknown enemy territories, a noble and friendly joy appears before me; Abigail, who fills the history of my land with beauty, before a very cruel Canaanite son; Nabal. She enriches my lands more than the entire multiplied population of animals, every time I count the units, I look into her eyes and I forget the greater amount that moves her heart towards me, because of that I did not shed blood on Nabal's house . Being Abigail the one who replaces my union with the Faith that moves my passion. "
Then Abigail kneels and touches the ground where he was, crossing himself after assigning a cross that kissed his hands, on his forehead and his chest. Thus from somewhere her parents rearranged the garments to enchant Vernarth for her bi-related purge with that of David and the Messiah-Vernarth. As in the Jericho story, Alikanto, Raeder, and Petrobus galloped around the periphery of the citadel. With all the strength of the steed's Golden hooves, they kicked liquid dust from the Bethlehem's fleeces. Alikanto did not carry a mount on his back ... he carried an Aspis koilé from Hoplite Vernarth. It was useful to re-sediment the sand covers sifted by the ergonometric forces of the shield, thus causing everyone to retreat and take the reins of the animals, to resume their advances in buttresses to build the walls that they had to mediate, to weaken Ashera's insinuations to disagree with the edges of the citadel. The Apostle, Etréstles and Vernarth blew the shofars, the times they surrounded the perimeter of the city, and they believed that there would be more turns ..., on the couch was the Shofar that could sound more times and louder, it was intact ..., but it ran to blow it Vernarth not leaving a drop of air looking at the sky that would appear with three bright stars filling the anxiety and love to break Easter bread for everyone. But it was not that effect; it was the astral echo of Betelgeuse of King David, which emanated with his blowing also helping to raise the walls that would protect him from the staunch invasions of the lackeys of Ashera. In such a way, the partitions were raised until reaching the governorships of the words of the watchdog angel who coordinated everyone saying:
Guardian Angel: "For us the partitions, for you the rooftops, on the heights mediate the limits and on their Shofar they will end Aserá, without any city to come and go" Such exordium is fulfilled and Bethlehem is surrounded by golden barred partitions, Walls were hoisted at remarkable heights to appease the winds and roars of the Canaanites, as in Jericho, but the other way around, here they succumbed by divine command, to allow them to settle in that millenary town hall.
Finally they withdraw the twelve camelids from the front circle that did not allow them to settle in the settlement, and they manage to settle to revive the bi-natality and double reign of whose splendor he will only speak with the luminances of the Messiah and King David embracing them. From the continents outside of the walls left desolate, revive Abigail's pristine and angelic countenance by bringing dinner and an amulet Shofar to each of the components of the Hexagonal Birthright that began to continue the seven weeks in Judah.
Magraner's ministers "Punica granatum", were bushes that appeared to him in the focus of the micro center of the fire, they entered with some tenuous and sinuous branched thorns becoming muddy as they descended from the tassels of the Shofar, feeding the curiosity of all who were camped, surrounding a campfire full of sounds with new positions, of devout sounds of pupils from high Jewish principalities, cordoning off the objects of the Apostle, who shared it with Etréstles ..., who gave sonorous instrumentalizations to the rams that approached around them ..., looking for the crows that were missing from their heads. Due to the cracked set of the shofar, in the opposing works of the luminosities of the bonfires, the wise ministers hung on the same faces, who displayed them with their young branches, glossy sheaths before the yellowish-greenish under-exposed with their obtuse apices. Leaving in its marginalized exceptions, polygons of pre-flowering shofar-form, on the valves that escaped from the ashes of the valves that were released from the last fleeting flame of each minute run to the right. Everyone collected the nectars that the ministers poured into goblets, drinking them lying down to swallow them reclining and being able to look at the stars that emerged from their albiceleste flavors, rinsing each one's arms by touching them with the shofar, like petioles stalks on the seven rams that they sought to recover those that made themselves sound heavenly.
Etréstles says: “When the shofar speaks, their past pastorals speak inside and outside the community; the most outlined thing has been to understand it as a trumpet; of a bony projection, that is to say, formed by a bone and pointed material that arises from the frontal bone, sealed by a layer of keratin that forms an aerophone horn cover. The horns of Moses come from a translation of the original biblical text by Saint Jerome. When Moses descends from Mount Sinai, where he has interviewed God, "the skin of his face had become radiant," says the Bible (Ex 34: 29-30). In the original Hebrew the verb "to radiate", "to emit rays", is from the same root as the noun "horns", so Saint Jerome did not think twice and translated: "cornuta esset facies sua", that is, "His face was horned. Taking into account its timbre and sound quality here with you, it is not difficult to associate it with the sounding with the golden patina, simulating with my Messolonghi fingers ..., which three by three piston their bony reaches, linking of some forms of beauty, goodness, clarity, brightness and stories that will accompany us in this bonfire between these raised walls to pave the vaults of the Messiah's nativity cries. Calibrations and catechesis on the real moment of his symbolic Lineage in the awake dawn and alive. With waves of graces voices with goat hosts rearranging the urban matrix of the erected town ..., everything will be at the expense of surrounding us and pouring out the voices shuffled with the shofar to protect us from Ashera, in their desire to get away from the fundamental site. "
Vernarth intervenes: “In this passage it is clear the capacity of the shofar…, and the sound produced by it and our similar voices being amalgamated with it, shouting and modifying the environment, to a multipurpose physical dimension. Now we are a herald of goodness, beauty and reconstruction, part of a noticeable dialectic to the neighboring Canaanite cultures as a sudden reconversion between what is built and what is to be built, even if something in it itself had to disappear. The wall was actually rebuilt surrounding everyone, beyond the golden glow of the shofar. Producing today creation and not devastation, encapsulating kingdoms in wisdom and learning ..., this is where we have all come from the return of the didactics of cultural forms, independently to attract us to its teachings in an anonymous world converted with a purpose of reconverting itself, in solemn alert in the one that precedes us, before unilateral events of antecedents of an apocalyptic shofar period”.
Shofar Ashera
