3. The Jewish roots of Escrivá de Balaguer

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We reach the secret secretorum, the most stealthy key of those kept in the impenetrable silence of the Work, the ineffable and also the most absolute truth that must be clarified, discovered and revealed. These are the Mosaic roots of the founder of Opus Dei and his work in the service of Israel and its finances.
We should not forget the exact and extensive name of his own creation, which generally remains, despite being the official and registered name, in the ostracism of deliberate omission. The name of Opus Dei is "Priestly Society of the Holy Cross and Opus Dei," and in its very name the key to a mystery is closed, the enigma of which has been deciphered by the Jewish historian Cecil Roth, who wrote in his well-known and widely read History of the Sows the following: "in Barcelona, where if a Sow said 'Let's go today to the Church of the Holy Cross,' he was referring to the secret synagogue so called. (69) It is a suspicious coincidence that the name chosen by Escrivá de Balaguer for his organization coincides exactly and cryptically with that of the "secret synagogue" in the language used by the Jews.

One can be aware that talking about the Jewish subject, and especially if it alludes to it without praise, is a taboo subject. We must begin to call things by their name, to say that in Escrivá de Balaguer's mind a Jewish brain was seething, that Escriba - which was his real name - was a crypto-Jew and that it is not possible to understand his work or to interpret it if it is not related to the essential phenomenon of his inner and outer Judaism.

Escriva has dissimulation in his blood, just as his fellow Jews do; he is a Pharisee and a hypocrite who believes in the Talmud and its teachings more than in the Gospel and its Good News.

Escriva is going to use the Church as an instrument to form little groups where unwitting Christians will be the victims of the machination.

In the biographies of Escrivá de Balaguer we miss three essential elements of his nefarious personality; three basic facts are disguised in order to understand the man and his Work: that is, that Escrivá is a Jew, that he was practically a homosexual, and that he created Opus Dei to serve the ends of the hidden and sinister Jewish power, never for the greater glory of God and his Church. Escriva uses the Church and not vice versa.

Right from the start, we may be suspicious of the fact that Escriva changed his name so often during his lifetime, a practice common among Jews. The undoubted and truthful document of his surname is that of Escriba, and so it is inscribed in the Register. The surname Escriba, if we stick to its etymological meaning, is derived from the Latin voice scriba, which means "doctor and interpreter of the law among the Hebrews" according to the first and main acceptance of the Dictionary of the Spanish Language. (70)

In the Mosaic law "sofer", the archaic Hebrew root meaning to write, is used to designate the scribe, male - women are forbidden to be scholars and interpreters of the Law - consecrated to the strict observance of Jewish law. Ezra was called "a scribe or a doctor very skilled in the law of Moses" (Ezra VII, 6) who is instructed in the word and the prescriptions imposed by the Lord who covenants and allies himself with the people of Israel. The scribe was therefore the priest.

The scribes were very influential in the courts of Judah and Israel, especially during the reign of David and Solomon. In Ecclesiasticus, chapter XXXIX, their relevance as repositories of wisdom and prophecy is considered. In the Solomonic era there were even schools that prepared for these tasks. In Deuteronomy XVI, the scribes are also assigned judicial functions.

The scribes, from their captivity in Babylon, will be the doctors of the Law. They were the scribe-priests. Their influence led them to dominate under their tutelage the people who considered the profession of scribe as "the most noble", as watchmen and hermeneutics of the Mosaic Law . The scribes grouped and organized themselves in the synagogues, dividing themselves into tendencies such as the Sadducees, the Pharisees, or the Essenes.

In the beginning the scribes of Israel followed the oral tradition for their work. Later they collected the maxims that they spread and made to be observed in the Mischna. The first and foremost duty of the scribes was to zealously collect the Jewish Law. Thus, the Talmud prescribes that "he who forgets the precept, taught by the scribe, spoils his life.

Before becoming scribes, they went through an apprenticeship. They were Talmids, that is, students who, in contact with their teacher, received his teachings and from the age of 40, if they had assimilated the subject, they were ordained doctors (hakam). The scribe was the authority to resolve legislative, religious and ritual issues. They held the key positions in law, administration and teaching.

Only the scribes were allowed access to the Sanhedrin. The Pharisee party of the Sanhedrim was composed entirely of scribes. The scribes were par excellence the bearers of a secret science: "the esoteric tradition". The cabala was the hermetic science of the scribes who reserved their knowledge. In Jerusalem, where they explained their teachings, the people sat at their feet, as a sign of submission. This account or interpretative key is the patronymic charge that Joseph Mary Scribe carries in his blood and in his genes.

The people of his original surname Escriba is equivalent to a rabbi. He carries his origin in his own family name. If he is called a scribe it is because his ancestors, more or less distant, close or remote, were "doctors and interpreters of the law among the Hebrews", that is, rabbis. Christ, in his Gospel, speaks of the character and disposition, in many of his passages, of the "scribes and Pharisees", who they were, how they behaved, what their feelings were and how great their duplicity was.

Escrivá de Balaguer was a Jew by blood and spirit.

His work, the sect of which he is the charismatic leader, is made in the image and likeness of the small and impenetrable Jewish communities. Opus Dei is still a ghetto, its laws and statutes obscure, untranslated and hidden, its lack of sincerity with respect to its other brothers and sisters, the Christians, to whom they deny their membership of the clan, their mutual aid, but only among themselves, their zeal for profit and money, the monetarist sense they imprint on their lives, the worship of the Golden Calf, the words and passwords they use, the wills they force upon them and all their paraphernalia are the extrapolation of the laws of Kahal embedded in the Church.

Escriva may appear to be Christian, but his background is Jewish. As Jewish as the trade of his father, a cloth merchant, typical of the Hebrew and sow communities. The history of the Jewish community of Huesca provides countless examples of this. Among the shops of the Jewish quarter in 1238 there was a famous one, that of the silk merchant Abraim Aborrave. It is also known that a certain Xalema Xuri was a silk merchant and supplier to the royal house. (71) Already in 1290, the members of the Huesca aljama were granted the power to run dry-cleaning shops for rags from France. There is also news of the Jewish trade in textiles, having stood out for its significance, apart from those already mentioned, the ragman from Huesca Abrahim Alamaca, or the Jews Solomon Ablatorell and Mosse Abulbaca, ragmen from Huesca like the father of Escriva, who in the year 1311 were sanctioned and condemned to pay 1500 salaries and compensation for the purchase of textiles, knowing that they were stolen in the town of Sariñena by the also Jewish Caredin.

So deep-rooted and widespread was the involvement of the Jews in Huesca and its territory - where Escrivá de Balaguer comes from and is a native - in the textile business and trade, that in the capital there was even a silk quarter within the Jewish quarter. (72) Among the activities of the Jews in Huesca we find those of doctors, spice makers, halberdiers, pinchers, silk workers, silversmiths, dyers, tailors, rag pickers, merchants and moneylenders. (73) Escrivá's family was engaged in one of the usual trades of those of his tribe, that is, in the business and trade of cloth, and as indicated in chapter II of this work, the father, after committing a collective swindle in Barbastro on his neighbors, did not stay in the town to meet his obligations and responsibilities, but fled at night to consummate the swindle and not have to pay his creditors.

Escriba is a descendant of the rabbis of Huesca and its demarcation. In 1480 there were 9 rabbis in Huesca who practiced in the aljama, which is the preferred voice of the scribes to designate the Jewish community. The aljamas were concentrated and located in the call or streeter, a term that derives from the Hebrew kahal, community or neighborhood where the Semites were grouped.

In Barbastro there was an influential Jewish nucleus and both the rabbinate and the disgorging were offices provided by royal commandment. (74) There was a synagogue, and the story goes that the Jews of Barbastro tore down the old synagogue of the town and built a new one because of the size of the larger community. King Alfonso III himself, upon learning of the uprising and construction of the new synagogue to house more Jews in Barbastro, ordered, while the king was in Ejea on October 3, 1287, to recognize the work and ordered that if it was larger than the previous synagogue, to proceed against the aljama.

An interesting and curious document in relation to the crypto Jews of Barbastro is found in Konrad Eubaer who informs us in his work how Pope Benedict XIII, on April 27th 1415, orders the barter of the synagogue of Barbastro into a church because the Jews of his aljama converted to Christianity. (75) Barbastro was the fifth most important Jewish quarter in Aragon and the aljama was located in the vicinity of the city's castle of La Zuda, next to the wall, where James I granted the powerful Jewish community authorisation in April 1271 to open a gate in the wall, so that they could enter directly from the road to Huesca, with a width that could be travelled by both men and beasts of burden. The aljama of Barbastro was one of those denounced for usury, which gave cause to open an investigation that ended with the imposition of the payment of 1000 salaries in April 1298.

The phenomenon of false conversions of Jews to Christianity in the area of Huesca began from the very moment of the conquest of Huesca by the Aragonese King Peter I in 1096. The cases of Rabbi Moisés Safardó are famous. He was baptized in the cathedral of Huesca in 1106 and took the name of Pedro Alfonso, who became a member of the clergy and wrote two works: La Disciplina clericalis and Diálogos contra los judíos. The canon of the cathedral, Pedro de Almería, was also converted. Bishop Vidal de Canellas gives us a clue of his inclinations when he bequeathed in his will 300 salaries to a certain Magpie, of Jewish race. Notorious and symptomatic was the mass conversion of the family of Azach abin Longo or Abelongo. So were the Santvicent or San Vicente as well as the Santángel, some of which were families from Barbastro, the Alborit - Albás -, Azacha, Avin, Solomon, Argelet...

There were 35 Jewish quarters in the Kingdom of Aragon, some of which were of royal origin and others were under the rule of the Church or the nobility.

Escrivá seems to constantly turn his eyes to his past; his historical memory immersed in the Jewish concept leads him to write his main work, The Way, as moral proverbs, as maxims, as short sentences, adages of moral content and often recriminatory. These moral teachings, which came from these Greek communities, sometimes ambiguous, sometimes with double meanings, sometimes with interpretative differences, were very common in the literary production of the converts and crypto-Jews, and when well analyzed, they show a background of Hispanic-Hebrew spirit. With its moral aphorisms it recreates the conversational tradition of the 16th and 17th centuries in Spain, especially the ascetic literature written by converts.

If we were to look for the sources or the precedents of his work The Way, we would have to allude and make obligatory reference to works such as La certeza del Camino (The Certainty of the Way) - here the word way is even reflected - by Abraham Pereira, who also wrote his Espejo de las vanidades del mundo (Mirror of the Vanities of the World); or the works of the convert Luis de Granada Guía de Pecadores (Guide of Sinners) and Introducción al símbolo de la Fe (Introduction to the Symbol of Faith); or Diego Estella's book Descripción de las vanidades del mundo (Description of the Vanities of the World), the controversial treatise by the crypto-Jew Miguel de Molinos published under the title of Guía Espiritual (Spiritual Guide). All of them are models, stereotypes that in one way or another have been consulted and used; some maxims have been copied and the thoughts have been plagiarized when back in 1934, in Cuenca, Escriva was writing his Spiritual Considerations, which was first called the draft and draft, the Prince's edition of what would later become popular as the catechism of the "chosen people" as the members of Opus Dei boast, under the name of The Way. Of course, the inspiration and slogans had a contrast of authenticity and good line in the Talmud, the original and total source of Escriva's inspiration

These are the books written on the basis of moral proverbs, on anathemas, on works with an instructive sieve and with a didactic orientation, where the rules and precepts, the norms, were the clue to know that he was a moralizing convert, a pig author, which used semantic tricks consisting of transcribing concepts with Jewish feelings, ideas and beliefs by changing the meaning and intention of the terms, the meaning of the words and using a language that is a mixture of piety and caricature, which in both worlds are identical as if it were a semantic fraud.

In the same line of thought and action is found the oft-repeated phrase that Escrivá liked to repeat so often: "We are the rest of the people of Israel. We are what is left of the people of GOD..." The quote was so pleasing to him that it has even been taken up in Vicente García's novel: "In the name of the father" (76) when he tells us a pose by Escrivá telling us that "the Father emerges, who straightens up and raises his arms above his head and thunders with his voice, exclaiming 'We are the people of Israel, my daughters! We are the people of Israel! Again and again he recreates this in the same context: 'we are the remnant of the people of Israel' (77)

His apparent humility was as false as he himself. Once while praying, he said aloud "here is your mangy donkey" to which immediately and from on high he received the answer from God himself: "a donkey was my throne in Jerusalem". (78)

Such was Escriva's Semitic profile that a priest from Madrid, a friend of the writer Luis Carandell, in a conversation about Opus Dei, "took the opportunity to make the joke that Opus Dei was made up of 'a scribe and seventy thousand Pharisees,' and added the very Spanish question of whether the bishop was not of Jewish origin. (79) The anthropologist Julio Caro Baroja did not deny or affirm the origin of the name, although he did point out that it was not the best name to use in camouflage.

It is therefore not surprising that in his report to the diocesan synod of 1985, the rector of the seminary of the Diocese of La Rioja accused the clergy of Opus Dei of "going on the hunt for heresies" and went on to say: "... they believe they belong to the Melchizedek race" (80), a direct allusion in a metaphorical sense.

The character of his divine filiation, of his covenant and pact with God himself, was experienced by the Founder personally "...this reality on a summer day in 1931, in a tramway in Madrid. While he was wondering how he could carry out the mission God had entrusted to him three years earlier, on October 2, 1928, he had a clear answer - which was engraved in his soul with fire - through some words of Psalm II: "You are my son; today I have begotten you. With his soul flooded with joy, he began to repeat aloud, like a child, "Abba, Pater, Abba, Pater! Abba! Abba!" (81)

Escriva had rightly been denounced before the Special Tribunal for the Repression of Freemasonry, because he considered that in a Spain of Catholic effervescence and profound Christian sentiment "Opus Dei was the Jewish branch of Freemasonry.

An anecdote that is innocently told in the biography of Escrivá written by his chief praiseworthy man (83) tells us that "near Caracas, on February 14, 1975, there arose a young man with a full and wide beard, who enhanced his joviality.
- Father, I am a Hebrew...

The founder of Opus Dei interrupted him: "I love the Hebrews very much, because I love Jesus Christ very much - madly! - who is a Hebrew. Do not say was, but is: Iesus Christus, hier et odie, ipse et in secula. Jesus Christ continues to live, and he is a Hebrew like you. The second love of my life is a Hebrew, Mary Most Holy, Mother of Jesus Christ. So I look at you lovingly, go on..." Her Jewish instinct, which she sometimes did not know how to or could not restrain, came out, although it adorned her imprint with allusions to God and his Holy Mother, to leave the most attenuated thing, that the message be understood without being completely discovered.

One of the people who knew Escrivá's intimate reality was his friend Professor Viktor E. Frankl, a Jewish specialist in psychology who has left several testimonies of his meetings with the founder of Opus Dei, where he has left us a record of his capacity for adaptation and simulation, his metamorphosis, typical of his race, stressing "his amazing ability to immediately tune in to his interlocutor. He lived totally in the present moment and gave himself to him completely. (84)

So thoroughly Jewish was Escriva that he did not want, following the Jewish custom, his parents to rest in Christian burial in a Catholic cemetery, thus following the tradition of the Hebrews who took their elders' bones with them if they were dug up. Escrivá did not want his parents' remains to be buried in holy ground, so he buried them in the crypt of the house of Opus Dei in Madrid's Calle de Diego de León, an exhumation of dubious legitimacy if we abide by the municipal rules and ordinances on burials that were in force when they were buried outside the walls of cemeteries in an unsuitable street and place.

Another trend that stands out as traditional in many Jews is that of "seeking connections to aristocratic lineages". (85) And the acquisition and fraud of the title of "Marquis of Peralta," for which Escrivá had no legitimacy whatsoever, either in origin or in practice, and only his Jewish instinct, dragged him into the fair of earthly vanities, with the search, investigation and awarding of a noble title for which he had to resort not only to deception, knowing that he had no right, but even to the falsification of documents and the malfeasance of public positions in the Spanish Ministry of Justice that were attached to Opus Dei.

Another clear sign of unreliability, at that time widely used by Jews of all times, is the constant change of names in order not to be recognized. Let us recall here that Mendizábal, the author of the most famous ecclesiastical disentailment, a liberal minister under discussion, who in reality was called Alvarez y Méndez and who, as Caro Baroja emphasizes, "following the very common custom among his lineage, modified his surname. (86) The system of changing one's name and locality is underlined by speaking of Blázquez Miguel cryptojudaism, as a usual and homologated technique among Jews.

And speaking of tactics and techniques, of behavioral patterns, Escrivá's behavior on March 28, 1975, when he celebrated his golden anniversary as a priest in private, is significant, according to his usual rule of conduct "to hide and disappear is my thing" (87), immersion and archetypal concealment of cryptojewish.

According to the historian Pulgar the converts in Aragon "were many" (88) and according to the Jewish historian Baer "there would be some six thousand Jewish families in the kingdom of Aragon, which proportionally meant a lot" (89) The famous Green Book of Aragon is a chilling documentary account of the contamination and lack of cleanliness of blood in a large number of families of the Aragonese nobility where a large part of the privileged classes were truly of Jewish origin. Bernáldez, in his Historia de los Reyes Católicos informs us that "as soon as they could acquire honour, royal offices, favours from kings and lords, some mixed with the sons and daughters of old Christian knights with plenty of wealth" (90) and then led a double life of profit.

For the crypto-Jews, as for Escrivá de Balaguer, ethics was reduced, in short, to doing what was useful in the final term in the hierarchy of values.

For Cobo Martinez, Josemaría Escrivá de Balaguer is one of the most qualified and efficient servants of Judaism. (91) His services to the Jewish cause and the damage that his actions caused in the Catholic Church gave him the great title of favorite son of Israel.

Hence his inclination to the hidden life and the constant calls to imitation, not to the doctrine explained by Christ, not to Christian love and charity, but "to the thirty years of the Lord's hidden life" with an obsession for compliance and obedience as befits a religion, the Hebrew religion, which is based not on faith but on the prescriptions of an uncompromising law where, as Escriva said, "To obey always is to be a martyr without dying. Blind obedience, on love and truth. That is the great difference.

As Don Julio Caro Baroja warns us "we must be very careful with the bloody wolves that pass among us disguised with the skins of false sheep". (92)


69. Roth, p 27.
70. "Escriba," Diccionario de la Lengua Española, Edition 19 (Real Academia de la Lengua, 1970).
71. Duran Gudiol, p 34.
72. Ibid, pp 34-35.
73. Ibid, p 42.
74. Ibid, p 56.
75. Cantera, Francisco, "Sinagogas españolas" (Madrid: CSIC, 1984), p 170.
76. Gracia Vicente, p 63.
77. Walsh, p. 196.
78. Ibid, p 211.
79. Carandell, p 80.
80. Walsh, p 131.
81. "Le Tourneau", p 132.
82. Ibid, p 46.
83. Bernal, p 263.
84. West, p 54.
85. Caro Baroja, "Races, Peoples and Lineages", op cit, p 128.
86. Caro Baroja, "Destiny of the Hispanic Jew", op cit, p 416.
87. Le Tourneau, p 19.
88. López Martínez, p 103.
89. Baer, Die Juden, Vol I, p 813.
90. Bernáldez, "Historia de los Reyes Católicos", p 600.
91. Cobo Martínez, "Faro inconfundible", No. 23 (June, 1988), p 10.
92. Caro Baroja, "Races, Peoples and Lineages", p 133.

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