Friday, January 6, 2017

‘Rabbi’ Bergoglio frequented the synagogues on Rosh HaShanah, Yom Kippur, and Chanukkah

Jorge at home in the synagogue.

Both Jorges [Bergoglio & Kirzsenbaum, the president of DAIA] shook hands, and the cardinal said to the Jewish leader: "You will be our brothers in the faith, but you are our son" ... Kirzsenbaum looked at him in disarray and with a mischievous smile Bergoglio clarified : "You are not from Boca, you? Well, guess what block (neighborhood) I am ..." Any possible tension that could have been generated was diluted with the football reference to his status as a fan of St. Lawrence, since yesterday Pope Francis I. After breakfast at the AMIA, the prelate went to the Belgrano neighborhood - along with Kirzsenbaum and other leaders - to see a sample of Maimonides (the first exegete of the Torah to study the Holy Scriptures from Aristotelian logic) at the Larreta Museum.
Over the years, Bergoglio has not hidden his love and closeness with the Jewish people. In jest, with a mixture of affection and admiration, many parishioners from the temples he frequented for the High Holidays (Rosh HaShanah, Yom Kipppur) and for Hanukkah (which usually coincides with Christmas) called him "Rabbi Bergoglio". Belgrano, as it is known, houses the largest concentration of synagogues in the country.
Two of them had Bergoglio comes as a regular visitor. One, NCI Emanu-el, at Arcos Street; the other, Benei Tikvá, in Vidal Street. The Great Temple of Freedom Street also had him concurrently obliged in the festivities of the Jewish New Year and the Day of the Forgiveness. In the last celebration of Chanukah, the Feast of Luminaries (where they light candles of a nine-limbed candlestick to recall a miracle that has to do with light), Bergoglio, flanked by rabbis Sergio Bergman and Ale Avruj, was invited to light the candle corresponding to the fifth day of the celebration. "Chanukah is united in a symbol with Christmas and it is the symbol of the light, since in the story of the birth of Jesus, the angels announced the presence of the light, So the light is on both festivals.
In the case of Chanukah, it has a very specific historical meaning, but it also projects forward and gives rise to its own lights", Bergoglio explained to the parishioners gathered that afternoon-night. His closeness and friendship with Bergman (who officiates at Libertad) is as strong as the one he maintains with Abraham Skorka, of the temple of Vidal, located in a position opposite to that of today's legislator by the PRO (Propuesta Republicana, the right wing party in Argentina), at least as far as the internal community is concerned.
With "Abi" Skorka, (Jorge) shared a cable program and they are co-authors of the book "On heaven and earth", a compilation of dialogues between both religious.
Yesterday Skorka fell in praise for his friend and declared to the Jewish News Agency that he is "the pope which Christianity needs". Perhaps he was carried away by enthusiasm, and went into naturally forbidden waters for religious of other confessions.
However, what Skorka surely wanted to do was to reflect the joyful joy of the Argentine Jewish community which was caused by the selection of Bergoglio as the head of the Catholic Church. Because of his double status as an Argentine and a proud friend of the Jews.
source: Euro Mundo Global, Para la comunidad judía el nuevo papa es un rabino más


More on the humble ‘rabbi’:

4 comments:

  1. Busquen en internet y verán que los rabís montini, woytila y ratzinger también visitaron sinagogas, nada nuevo.

    http://farm5.static.flickr.com/4050/4283681740_4a9cf3bf17.jpg

    http://blogs.periodistadigital.com/ricardoprospero.php/2010/01/18/el-papa-ratzinger-en-la-sinagoga


    http://www.catolicosalerta.com.ar/ratzinger/visita-sinagoga-ny01.html

    SIGNIFICADO DE LA VISITA DE BENEDICTO XVI A LA SINAGOGA DE NUEVA YORK

    19 de abril de 2008 - "Benedicto entró en la sinagoga de Park Est mientras un coro entonaba la canción litúrgica Sh'ma Yisrael, que representa una de las declaraciones de fe más importantes en el judaísmo. Es decir, en el preciso momento de su entrada, los judíos reafirmaban su rechazo a Cristo.


    --

    http://www.catolicosalerta.com.ar/papas-concilio/quito-crucifijo.html
    CUANDO JUAN PABLO II SE
    QUITÓ EL CRUCIFIJO PARA ENTRAR
    EN LA SINAGOGA DE ROMA

    En 1986 Wojtyla visitó devotamente la Sinagoga de Roma.(Ya antes como arzobispo había hecho una visita a la Sinagoga de Cracovia, en su natal Polonia).

    La visita efectuada precisamente a la Sinagoga situada en el corazón de la cristiandad, fue muy elogiada por el Judaísmo Mundial. Los principales datos sobre el suceso los proporcionó precisamente el diario israelí matutino The Jerusalem Post(1), reproduciendo una entrevista con el gran rabino Elio Toaff quien manifestó -habiendo sido él como rabino en Roma el recepcionista de Wojtyla- que «la visita había sido preparada durante meses, después de consultas con el Consejo de Rabinos de Europa, a cuya reunión habían asistido delegados de Israel y Estados Unidos»..

    Se congratuló de que «Juan Paulo II hubiera orado junto con la comunidad judía, en una atestada sinagoga».

    Otras fuentes periodísticas proporcionan asimismo otros datos significativos (2). «En un mensaje preparado para la ocasión, -se dice- el Pontífice, de origen polaco, se dirigió a los diecisiete y medio millones de judíos del mundo, diciéndoles que son «los muy amados» y «henanos mayores en la fe», de la cristiandad. No podía faltar la obligada mención de la Shoa: «Juan Pablo hablando en italiano y en hebreo, también describió como «manifestaciones gravemente deplorables» los siglos de discriminación, opresión y falta de libertad religiosa, impuesta a los judíos por cristianos y no cristianos. El Papa aceptó quitarse su gran crucifijo para entrar en la Sinagoga.

    Los autores de la biografía «Su Santidad»(3) consignan también jubilosamente el evento; dicen: «Ese día, (el 13 de abril de 1986) Wojtyla atravesó el Tíber para entrar a la Sinagoga en Lungotevere del Cenci, algo que ningún Papa había hecho antes...

    El largo del Xerxes de Hande1 sonaba con fuerza cuando -el Papa- se apeó de la limusina. Pero cuando entró al santuario -el primer Pontífice Romano en -poner pie en una Sinagoga- (repiten) hubo completo silencio. Un Juan Pablo humilde y respetuoso intercambió un abrazo con el rabino principal E1io Toaff. El Papa llevaba puestos un solideo blanco y sus vestiduras papales, el rabino lucía su sombrero de ocho esquinas, y echado sobre los hombros un tallith de rayas blancas y azules. Juntos caminaron por la nave asiriobabilónica de la sinagoga, y tomaron sus lugares en la leva, lugar donde se para el cantor y se lee la Torá... Durante su discurso llamó a los judíos los «hemanos mayores» de los cristianos, y señaló metas comunes; el final de cualquier tipo de discriminación, la defensa de la dignidad humana, la adhesión a éticas individuales y sociales, paz y coexistencia entre las dos religiones, «animadas por un amor fraternal» (4).


    http://www.catolicosalerta.com.ar/papas-concilio/quito-crucifijo.html

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  2. For illuminati rabbis like Bergoglio the greatest enemy is the risen , living Christ. His pontificate is a great success, achieving incredible levels of confusion, doubt, heresy and chaos. Theres a very good chance he is an actual rabbi, one of the most deadly marranno infiltraters of all time.

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  3. It is a mortal sin to observe the old rites after the Passion of Christ
    Saint Thomas Aquinas:

    The Apostle says (Gal 5:2): “If you be circumcised, Christ shall profit you nothing.” But nothing save mortal sin hinders us from receiving Christ’s fruit. Therefore since Christ’s Passion it is a mortal sin to be circumcised, or to observe the other legal ceremonies.
    All ceremonies are professions of faith, in which the interior worship of God consists. Now man can make profession of his inward faith, by deeds as well as by words: and in either profession, if he make a false declaration, he sins mortally. Now, though our faith in Christ is the same as that of the fathers of old; yet, since they came before Christ, whereas we come after Him, the same faith is expressed in different words, by us and by them. For by them was it said: “Behold a virgin shall conceive and bear a son,” where the verbs are in the future tense: whereas we express the same by means of verbs in the past tense, and say that she “conceived and bore.” In like manner the ceremonies of the Old Law betokened Christ as having yet to be born and to suffer: whereas our sacraments signify Him as already born and having suffered. Consequently, just as it would be a mortal sin now for anyone, in making a profession of faith, to say that Christ is yet to be born, which the fathers of old said devoutly and truthfully; so too it would be a mortal sin now to observe those ceremonies which the fathers of old fulfilled with devotion and fidelity. Such is the teaching Augustine (Contra Faust. XIX, 16), who says: “It is no longer promised that He shall be born, shall suffer and rise again, truths of which their sacraments were a kind of image: but it is declared that He is already born, has suffered and risen again; of which our sacraments, in which Christians share, are the actual representation.” ( Summa Theologica I-II, q.103, a.4, s.c. /co)

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