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)


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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