CHAPTER
III
CRYPTOJUDAISM AND OPUS DEI
5. Jewish ghettos as a model for Opus
Dei
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The model and pattern of Opus Dei's internal structure is not the
Christian community based on charity and love of all its fellow men.
The Work's internal structure, its internal organization chart and its
laws and rules of operation are a plagiarism, a transposition of the
religious, social and juridical life of the communities of the Jewish
ghetto, regulated by the Talmud and the Rebbinical laws of the Kahal.
Escrivá de Balaguer created Opus Dei in the image and likeness
of the Jewish ghetto, regulating their common life under the same
principles and giving it an intrinsic cohesion based on the experiences
and normative regulations, on the prescriptions, on which the Law of
the Kahal was based. We can affirm without ambiguity that Escriva
fulfills the ancient norms of Jewish spiritual life with allegories and
Christian language. These are the old rabbinical wineskins and the
baptismal water. He speaks in Christian and thinks and feels in Hebrew.
All levels of behavior and unyielding intransigence over the group are
manifestations resulting from the spirit of the Talmud. Opus Dei is the
institution of the rabbinate within the Catholic Church.
In his youth, Escrivá knew and applied the spirit of the ghetto,
which is reflected in Jacob Brafmann's book The Book of the Kahal,
which details the life, rule and administration of the Jewish ghettos
that Escrivá wanted to assimilate for his future Work, copying
it to the letter.
It is generally thought that to be a Jew is simply to profess the
Jewish religion, but in reality it is something quite different, it is
nothing less than belonging to a different and distinct people chosen
according to them - to the one in which one was born or lives. It is
erroneously considered that the synagogue is nothing more than the
place of worship of the Israelites, when one ignores that it is also
their center of government, their legislature, their forum, their
court, their school, their purse and their club. (106) The synagogue is
the soul of Judaism, and its soul at the same time is not the Bible,
but the Talmud which is materialized in the kahal, in which from the
time the Jew calls at the threshold of life, until his spoils, washed
with water boiled with dried roses, he lives in secret submission.
The Kahal, like the Opus for its members, governs their existence,
subordinates and subdues them, reduces them and manages them
infallibly. The Kahal exists wherever there is a Jewish nucleus, which
if the number is small is called Kehillah and if there are many and
they have a rabbi and a synagogue, it is already a kahal, which has
jurisdiction over the Kehillahs in the vicinity and surrounding areas.
If the number of the Hebrew community is considerable, where thousands
of Hebrews are concentrated in the same city as the city of New York,
for example, where millions of Jews gather - a Great Kahal is
installed, which has jurisdiction over the Kahals of the whole
territory. The Kahal acts as an invisible and absolute sovereign to
which personal wills and individual interests must bow, just as in Opus
Dei, a replica of its system and functioning. The Kahal also judges as
a tribunal and pursues as an implacable exterminator. Opus Dei
constantly judges its members by watching over each other and
correcting and amending them. Kahal and Opus are two realities of the
same identity.
Commerce, politics, economics, religion, private life in its most
intimate and meticulous details - relations between parents and
children, between husband and wife, between masters and servants -
everything is governed by the Talmud and controlled by the Kahal - the
Opus Dei - which is its concrete expression. (107) There is a close
intelligence between the Rabbi who elaborates the doctrine and the
Kahal who applies it, and which the general public ignores, licenses,
keeps and confuses.
The Kahal and the Opus Dei legislate their internal regime at their own
discretion and whim, according to the Talmudic maxims and dogmas. More
hidden is and acts the Beth Din, a secret court that judges outside the
conventional justice, being its codes not the legal texts, but its own
Jewish spirit. The deception has consisted in making Jewish communities
or Opus Dei appear as simple associations of a religious nature, thus
concealing their true nature. Their presentation is like harmless
nuclei, when in reality they are secret societies that control in a
totalitarian way the individuals who are part of them. (108)
Jews, like the adept member of Opus Dei, are individuals who are
subject to the Israeli community or to the Work as a whole in
political, economic, religious, military, cultural and even private
matters. They are the most deprived men on earth. They are slaves to a
desire and a promise. They are forced into secrecy, reduced to silence
and blind and thoughtless obedience to the Jewish community, to the
Work and to its organs of government, which for the majority, even for
those inside, remain hidden and secret.
Their only freedom is to obey their leaders and spiritual directors.
Due obedience, conjured up and sworn to in everything, in work and
ideology, in religion and culture. Nothing should be done without the
unquestionable approval of the spiritual leaders and directors who are
the ones who mark in an indelible way the personality of their
followers. Ask permission for everything. Not to have initiatives of
one's own. Any suggestion to be undertaken must have the acquiescence
and prior and preliminary knowledge of the "superior",
Opus Dei, like Judaism, is the updating of the Pharisaism of
yesteryear, which gives the rabbis not only the role of priests and
high priests, but also that of political leaders, of totalitarian and
omnimous rulers of the Jewish communities or of Opus Dei scattered
throughout the world. The rabbis, as well as the leaders of Opus Dei,
direct their followers in all areas of human life, politically,
economically, religiously, socially, and in their particular concerns,
because from their influence they make a totalitarian instrument, using
an intricate system of pressure and control, of espionage and
infiltration in all areas of the personal and moral life of their
followers, to impose their will and dominion.
The word "synagogue", like the term Opus, has three meanings: as an
assembly or basic organizational cell, as a temple or building, an
immovable property where they meet, which can be a temple or in private
homes that depend on other houses of regional scope or of a greater
demarcation according to the territorial entity or the nucleus of the
associates and finally it is also synonymous with Jewish-Christian
totalitarianism, where their leaders are erected in forums of supreme
obedience.
Among the Jews, the "Parnasim" or members of the regional or local
Kahal, and in Opus Dei the spiritual directors - who may or may not be
priests of the Work - direct the local community, plan the infiltration
of its members into all political, economic, labor, etc., estates,
parties and groups, without regard to ideology. For this reason, we
find Jews and members of Opus Dei in the armies of left-wing parties
and organizations and among right-wing or centrist parties. Their
fixation is servile obedience.
The Israelite Jacob Alejandrovich Brafman says that the control of each
Jewish individual is very meticulous in all the activities of his
public and private life and that the totalitarian dominion of the
Jewish community over the Jewish individual is absolute and even
penetrates into the intimacy of the Israelite home. (109) As in Opus
Dei.
The secret to achieving blind and totalitarian obedience is coercion,
repressive laws, intimidation with the punishment of eternal damnation
without extenuating circumstances if one disobeys one's immediate
superiors, mortifications, evidence, reprisals as a result of the crime
of that community. To disobey the superiors in these nuclei is similar
to offending God, to departing from the path of "good" and entering the
path of eternal "perdition". It is the greatest of sins. Contempt is
not tolerated and its more than fraternal correction is terrible.
Among the measures taken against disobedient Jews, which are comparable
to those taken by Opus Dei, are the following:
Every Jew, upon entering the "Holy Synagogue Brotherhood", has to sign
compromising documents which, once subscribed, he does not see again
but which he knows about. From time to time he must renew his oaths of
fidelity in a public and solemn way before others, so that there is not
the slightest doubt and any temptation to repent of the step taken is
avoided. He must be subordinate to the Kahal or to the Work, above any
external value or institution, because only in the inner circle is the
truth to be found, and he must inform the rabbis or, if necessary, the
spiritual directors of the Work, of all the details and secrets to
which the Jew or member of Opus Dei has access, whether military,
political, and the members of Opus Dei live permanently mortgaged for
their whole life.
The internal laws of the Jewish sect or the Catholic mafia oblige one
to air one's differences inside. The dirty laundry is washed at home.
Controversies must be known and resolved by the rabbi or the superiors
of the Work. The scandal must never transcend public opinion, which
must live in ignorance of the inner workings of the ghetto and of the
Work.
-The Jew, like the numerary who disobeys, is deprived of the carnal
relationship with his spouse, for which reason the wife who is also
usually from the Work - Jewish and Opus Dei or spiritual - is urged to
deny all sexual relations until the husband returns to the fold of
obedience to the orders of his bosses, so that he can return to his
matrimonial bed.
-As a holy coercion, pecuniary sanctions are also allowed, being both
Opus and Judaism the best financed totalitarian groups in the world.
-The fanaticism and intransigence are so exacerbated that in cases of
serious and public disobedience, the physical elimination of the
"deserter" or the maligner can be reached. In Opus Dei there is an
endless number of "providential" and "mysterious" deaths of men who
knew too much and were not interested at the time. In Judaism the same
thing happens. The interests at stake are so enormous that they stop at
nothing.
Each member of the community is a spy for his brothers and they are
obliged to denounce any sign or symptom of disaffection with the orders
issued or with the community. That is why in a community based on
denunciation there can be neither sincere friendship, nor trust, nor
brotherhood. To denounce the errant is a bell of glory. To be confident
of heterodox intentions, somewhat in favor of the denouncer. Discipline
through this simple method is always guaranteed, because the most
meticulous systems of information, espionage and betrayal are
integrated. Thus we see children denouncing their parents, wives
against husbands, friends against each other throughout the Jewish
world and the Opus Dei world.
-The penalty in cases of contempt for the "error" of disobedience and
of liberation from the yoke of the group or community is herem or
excommunication, which entails a kind of civil death and where before
it was fictitious brotherhood, mutual aid and assistance, Suddenly, as
if by a spring it becomes animadversion and civil death, denying bread
and salt, making the one who leaves the spiral of obedience the most
frightening boycott in all domains, economic, social, political and
personal. It must be ruined, socially eliminated, discredited,
infamous, annulled and neutralized.
-Obedience is given even in the censorship prior to readings, games,
entertainment, shows and even friends. The non-Jew in a goim, a
stranger; the one who is not a member of Opus Dei, even if he is also a
Catholic, or a Christian, ceases to be a brother.
All the information collected by Jews or members of Opus Dei should
only be used for the benefit of Judaism or the Work, and in this way we
have impressive and free information controls, data centres. To know is
to reign.
"All Jews, without exception, are obliged, at least weekly, to give
their Rabbi a report of everything they see, hear, read, etc. in the
military, political, commercial, press and all kinds of offices where
they work, as well as of everything they see and hear in the street, in
the market, in the shop, in the school, in the club, in public
instruction, in the military, in university journalism, in religion, in
economics, in trade unions, or in any other way where they are or where
they "occasionally have access. (110)
In Opus Dei, the parallelism is
identical, since all its members are obliged to have a weekly interview
with their spiritual director, which is called a "confidence meeting",
to inform him of their activities and to communicate to him everything
that they have learned, seen, heard or read in any medium in which they
have been involved. The director prepares a report with all the
information that the members send him every week, which in turn is sent
to the superiors. According to the importance of the information, and
after the evaluation and interest of the information, it is sent to the
top of the Central House of Opus Dei in Rome.
In Opus Dei there are also maids - the Work has centres where it
teaches and indoctrinates young women for domestic service in the homes
of the aristocracy and the bourgeoisie; they are trained to behave like
agents of espionage. In their "weekly confidences" they must tell of
the friends who frequent the house they are serving, the telephone
calls their masters receive, the correspondence and even the
conversations they listen to at home.
In Opus Dei, as among the Jews, there is an obligation to report
everything that happens within the community or the ghetto, with regard
to the observance of its customs and norms, which in the Work is called
"fraternal correction. This obligation is addressed both to the
culprit, who must be branded and censored for his faults to be
corrected, and to the spiritual director, who must be asked for
permission to make this accusation or act against the culprit, which
means that the spiritual director is also informed in advance of the
content of the public denunciation before the other members of the clan.
These practices exercise control and continuous mutual vigilance,
creating an atmosphere of mutual distrust, suspicion and suspicion that
makes normal coexistence impossible, but which is shaping the style of
Judaism or the spirit of the Work.
The obligation to denounce, with its continuous suspicion and vigilance
in Opus Dei is a copy of the usual and common experiences of the Hebrew
ghettos, in which its members were required to communicate all the
details to the rabbi. The effects on the ghetto and on the Work of such
practices are identical. In this way, all members were obliged to
engage in espionage and investigative activities, so useful in
maintaining the internal cohesion and links of the respective
communities.
Weekly "confidences" and "fraternal correction" are cornerstones in the
foundation of the Work according to Escrivá's conception, and
are to a large extent the reason for its success and its expansion
throughout the world. If these techniques or mechanisms of control were
suppressed in Opus Dei, the building would begin to crack, crumble and
end up lacking in vital strength.
The information received, classified, processed, transmitted to higher
levels or steps according to its content or importance are a key to the
dominance, hegemony, preponderance and lack of scruples and morals that
it develops.
In Opus Dei, several countries are at the head of the region. The fact
that their names are not generally known is not only due to chance.
(111) In each
region, certain men in the system are secretly and
confidently entrusted with particular functions and tasks, whether in
the field of finance, commerce, teaching, etc., without their names or
missions being revealed to the basic members and naturally totally
concealed from the knowledge of other mortals.
The life of the ghetto in the Jews and of Opus Dei among Christians has
repercussions on their personality and on the interior of their souls,
creating a secret "lineage" that is "differentiated" from the rest of
their fellow men, whom they ignore, since for the Jew and for Opus Dei,
only the equals are similar, that is to say, themselves. They and they
alone are the chosen ones, those who have made a covenant with God, the
Work of God, the people of the Covenant, the children of Israel. The
rest are the garbage and scum of humanity. That is why the life and
legal order of their ghetto laws or their internal constitutions
prevail over the civil or political legislation of any state in which
they are based.
If Judaism has survived dispersion, diaspora, or circumstantial
contingencies, it is because of its ghetto spirit that it has generated
among the Hebrews a ruthless fanaticism and a willpower fortified by
education, necessity, and their own misery, which has caused them to
conceive of an insatiable thirst for gold, power, and domination. Gold,
power and domination are the premises of Opus Dei, which, as in the
ghettos, from the very first moment instills and stimulates feelings of
hatred, intolerance and pride, feelings experienced by the selected
one, the "chosen one" against his adversaries, that is, against all
those who are not Jewish or members of the Work. Their passions and
wills are stretched to the limit.
Their organizations, those of Opus Dei and those of the ghetto are
closed; the Jews form, as Schiller or Fichte would say, a state within
the state.
Ghetto and Opus Dei consciously take advantage of the vices of their
members, of their passions. As Brafmann states in his book on the
Kahal, "the maintenance of Judaism was only possible because of the
establishment of the ghetto. Separation was and should be the solution,
separation by language, by dress, by religion. Religion was
consistently shaped as a cult religion. Every Jew - the same applies to
the members of the Work - is intentionally forced to pay attention to
his religion and its prohibitions almost at every moment of his life,
in any thought because of the innumerable prescriptions, where one is
morally responsible even for one's neighboring behavior. Thus, ghetto
discipline was the main defensive weapon in the struggle for the
maintenance of the Jewish people and their small colonies" that
guaranteed their survival.
In the ghetto, as in Opus Dei, disobedience is ruthlessly repressed and
betrayal is unforgivable. Anathema is used as a terrible weapon. In the
ghetto and in Opus Dei the atmosphere is one of pride, pride and
intolerance, as befits the "chosen people" on a religious basis. This
is what the festivities, the rites, the celebrations, the practices,
the retreats, the exercises, the lamentations, and the prayers serve
above all and fundamentally for this. The four basic pillars of Jewish
dogma were faith in the covenant with Yahweh. Opus Dei, or the Work of
God, also considers itself the elite, the select, the pure and the
chosen; purity of race, in Opus Dei they are the immaculate in the face
of external contamination; faith in being the chosen people and in the
Messiah; for the Work the revived Messiah is represented by Escriva
himself, whose figure is the object of interior veneration.
Ghetto and Opus have defensive features. Hence on the one hand their
hatred of the "alter" and at the same time their mimicry, their
development in parallel with the secret of their organization and their
fanaticism characteristic of aligned and Talmudic brains, their hatred
and their dissimulation, their aggressiveness or servility according to
the circumstances, and all this for the sake of an appearance of
innocuous spirituality.
In Judaism, in the celebration of the feasts of the Pesach, the rabbis
emphasize that a single crouched Israelite, as the Bible tells us, was
able to take over the government and the wealth of Egypt, with even
more reason a whole Jewish community, infiltrated into a nation, can do
so. The silent lesson is applied by Opus Dei and was transmitted in
secret by Escriva to his men of trust and those closest to him.
Another maxim of the Talmud that Escrivá's followers follow to
the letter is that "wherever the Jews settle, they must become the
masters, and as long as they do not possess absolute dominion, they
must consider themselves exiles and prisoners, even if they come to
dominate some nations, until they dominate all of them, they must not
cease to cry out: What torment! What indignity! (112)
Unconsciously, in the silence of the termite, Jesus Ynfante tells us of
Opus Dei that "far from seeking transparency, they are caught up in the
darkness of the ghettos and the mafias. (113)
REFERENCES
106. Ibid, p 14.
107. Ibid, p 16.
108. Boyer, p 43.
109. Ibid, p 44.
110. Ibid, p 71.
111. Le Vaillant, p 60.
112. Babylonian Talmud, Sanhedrin Treaty, folio 104, column 1.
113. Ynfante, "The Silence of the Termites," p 15.
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