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The New Babylon Cover Inside Cover Pages Dedication Quotes
  Purpose Our Thesis Contents Preface
  Foreword Introduction Chapter Two
Extract
Letter From the Author
      Back to Catalog Page


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Although the destruction of the Temple in Jerusalem in A.D. 70 by the Romans led by the great general, Titus, was a pivotal event in Jewish history (shown above), the Jewish people quickly regrouped and in the centuries that followed they expanded their influence throughout the world. The fact remains, however, that going back several hundred years, the Jews had—even under alleged “captivity”—risen to great power in Babylon. It was in Babylon that the Jewish philosophy of world conquest was hammered out in the collective series of teachings and debates known as the Talmud which remains the driving force for the NewWorld Order to this day.

 

 

 

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PREFACE


America — The “New Babylon”


Television evangelist Tim LaHaye’s widely promoted and best-selling “Left Behind” popular series of books describes “the New Babylon” as a glittering metropolis built over the ancient city of Babylon in Iraq — known in ancient times as Mesopotamia.
In LaHaye’s rendition of future events, the New Babylon becomes the seat of global power — of media, of commerce, of government, of the base of a one-world religion — reigned over by the Anti-Christ: the capital of the New World Order. In the end, God destroys the New Babylon and Christ’s Kingdom reigns on Earth.
Although — in the judgment of traditional Christian theologians — LaHaye’s theological foundations are dubious at best, LaHaye’s contextual assessment of the New Babylon as the center of a New World Order is on target. But that’s as far as LaHaye’s accuracy or reliability is concerned.
While LaHaye and his ilk would have us believe that the rulers of the New Babylon are the enemies of the Jewish people, in fact, the truth is very much the opposite. And while the old Babylon of history was located in what is now the Arab world, in the pages of this volume we will discover that the New Babylon is somewhere else entirely and is already in place.
The rulers of this very real New Babylon are the forces of International Jewish Finance, a tightly-knit elite operating in the sphere of influence of the Rothschild Dynasty. They are the elements that are working to bring the New World Order — Jewish global rule — into place.
It is no accident that LaHaye’s twisted world view receives such widespread publicity in the Jewish-dominated mass print and broadcast media, for LaHaye — like a host of other so-called “Christian” leaders (John Hagee and Pat Robertson among them) — worships at the altar of the State of Israel and effectively holds up the Jewish people as the Messiah. These so-called “leaders” are Judas Goats, shepherding their flock to the slaughter.
Now this point must always be kept in mind: Babylon is very much central to not only Jewish history but is central to Jewish theological teachings. To understand all of this, we must divert into the distant past.
The division of religion and philosophy at Britain’s University of Cumbria provides us this historical overview of the history of the Jewish sojourn in Babylon:

The history of the Babylonian Jews begins with the Babylonian Exile that began in the final decades of the 6th century [before Christ]. In 588-7 [B.C.] Nebuchadnezzar, king of Babylon, besieged the walls of Jerusalem, laid waste to the city and ordered the deportation of a large portion of the Jewish population to Babylon. In

 

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Babylon the Jewish deportees fared reasonably well. They retained their freedom and were allowed to pursue and develop their professions. Since they had brought with them their sacred scriptures they were able to retain their distinctive religious identity rather than experience assimilation with the surrounding population.
With the fall of the Babylonian empire to the Persian King Cyrus in 538 [B.C.] the Jews were allowed to return to Palestine. While the thousands of Jews who returned to Palestine came back to a region utterly devastated by war, those who remained in Babylon continued to fare well under their new Persian rulers.
The Jews participated fully in the business life of the Persian empire, on occasion attained high political office and, although probably without a temple as the focal point of religious life, avoided the temptation to abandon traditional Jewish belief.
Difficulties emerged in the second decade of the second century of the common era when the Jews rose in Babylon in rebellion against the Roman empire.
Following this rebellion a more serious one led by Simeon Ben Kochba broke out in 132 [AD] as a consequence of the decision made by Emperor Hadrian [117-138 AD] to build a temple to Capitoline Jupiter on the site of the ruins of the second temple.
When the rebellion inspired by Ben Kochba was crushed by the Romans in 135 [AD] many Jews fled to Babylon thus revitalizing the Jewish community there.

In fact, as the record shows, it was in Babylon that the foundation of Judaism — as we know it today — emerged. The University of Cumbria gives us a capsule summary of Babylonian Judaism:

Babylonian Judaism adheres to the basic tenets of the Jewish faith: belief in one creator God; belief that Israel is God's chosen people from whom the Messiah, or anointed one of God, will come to unite the Jewish people in the land of Israel; and the authority of the Torah. From the Babylonian community came the Babylonian Talmud. This is a commentary on the Mishnah (a collection of rabbinic laws compiled in about 200 [AD] by Rabbi Judah).
The Babylonian Talmud was edited at the end of the 5th century. Talmudic material consists of two components: Halakhah, which is concerned with legal and ritual matters, and Aggadah, which is concerned with theological and ethical matters.
Traditional Jews are required to observe the Halakhah of the Babylonian Talmud.

 

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The fact that the Babylonian Talmud is central to the Jewish religion and has continued to guide its philosophy through these many centuries is a critical point that simply cannot be denied. One of the great modern-day Jewish historians and philosophers who has written extensively on this point was Max Dimont. Born in Finland, Dimont came to the United States in 1930 and later served in American intelligence in Europe. In 1962 his book Jews, God & History was released to great acclaim and popular success, described by The Los Angeles Times as "unquestionably the best popular history of the Jews written in the English language."
Dimont’s stunning work provides a provocative and candid study of the Jewish people, their history, their faith, their attitude toward “the Other” — that is, those whom the Jews refer to as the Gentiles or as “the Goyim” — a term which, in the context by which Jews understand it, simply means “cattle.” In other words, non-Jews—all non-Jews of all races, creeds and colors — are no more than beasts, animals, lesser beings.
Dimont’s Jews, God & History remains a standard, highly regarded testament of Jewish triumph across the ages and over what are regarded as the dead civilizations of Goyim Past, so to speak, and the decaying civilizations of Goyim Present. It ponders the ultimate Jewish domination of earth and its peoples. Writing of the Jewish exile in Babylon, Dimont noted:

Many Jewish history books draw a picture of sorrow and desolation when writing of the Jewish captivity in Babylon. Fortunately, this is an inaccurate picture. In the Sixth Century BC, Babylonia was ruled by a series of enlightened kings who treated their captives with tolerance.
Those Jews who “wept by the rivers of Babylon” were but a handful of zealots; the rest of the Jews fell in love with the country, prospered, and became cultured.
Babylonian trade routes took the Jews to every corner of the known world, making them men of commerce and international trade. In the libraries of Babylon, the Jews found a world treasure of manuscripts.They acquired a love for books and a taste for learning. They acquired manners, grace and refinement.
The unknown poet who in Psalm 137 sang, “If I forget Thee, O Jerusalem, let my right hand forget her cunning. If I do not remember Thee, let my tongue cleave to the roof of my mouth,” may have expressed a sentiment current at the beginning of the exile, but certainly not a sentiment prevalent 50 years later. By then, both words and tune had changed.
When the sled of Jewish history made a complete turnabout, heading back to Jerusalem, few Babylonian Jews were on it.

 

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Then, of course, when Cyrus offered the Jews the right to return to Jerusalem, noted Dimont, “it created mixed emotions and loyalties.” Dimont said the Jews asked: “Why go back to Jerusalem where only desolation, poverty, and unremitting hard labor stared one in the face?”
This situation, said Dimont, could be likened to the situation of American Jews when confronted with the establishment of the modern-day state of Israel in 1948. “Like the American Jew today,” wrote Dimont, “the Babylonian Jew said, ‘I’m a good Babylonian [American]. Why should I go?’” In fact, as Dimont pointed out:

The Jews had not only prospered in Babylonian exile and become refined, they had also multiplied. Whereas at the beginning of the exile, there had been hardly 125,000 Jews in the entire world, there were 150,000 Jews in Babylonia itself. About one-fourth of them decided to take advantage of [the Persian ruler’s] edict and return to Jerusalem.

After their liberation, the Jewish stay in Babylon, Dimont noted, was entirely “voluntary.” The Jewish intellectuals who stayed on, he said, “created the first Jewish cultural Diaspora capital” in Babylon and from there they began to influence Jewish life in distant Jerusalem.
In his later work, The Indestructible Jews, Max Dimont described the flourishing Jewish existence in Babylon:

Babylonian trade routes guided the venturesome Jews throughout the then-known world, transforming them from ‘parochial men,’ into cosmopolitan citizens. Their commercial trading posts became centers for thriving Jewish communities. In the libraries of Babylon, intellectual Jews found a new world of new ideas. Within five decades, exiled Jews bobbed to the top surface of Babylonian society, in business enterprises, in the scholastic world, in court circles. They became leaders in commerce, men of learning, advisors to kings, but they remained Jews.

In fact, as we shall see,the Jewish status in Babylon reflects precisely the Jewish role in America (and in much of theWest) today.
In 1937, muckraker Ferdinand Lundberg (who was not Jewish, by the way, despite his name) created a stir with his book America’s Sixty Families, the first comprehensive look at the rising accumulation of vast wealth and influence by a small group of Americans — many intermarried families or otherwise connected through business relationships — who had come to dominate the American republic. Lundberg wrote:

 

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The United States is owned and dominated today by a hierarchy of its sixty richest families, buttressed by no more than ninety families of lesser wealth. Outside this plutocratic circle there are perhaps three hundred and fifty other families, less defined in development and in wealth, but accounting for most of the incomes of $100,000 or more that do not accrue to members of the inner circle. These families are the living center of the modern industrial oligarchy which dominates the United States, functioning discreetly under a de jure democratic form of government behind which a de facto government, absolutist and plutocratic in its lineaments, has gradually taken form since the Civil War.
This de facto government is actually the government of the United States — informal, invisible, shadowy. It is the government of money in a dollar democracy. Under their acquisitive fingers, and in their possession, the sixty families hold the richest nation ever fashioned in the workshop of history . . . The outstanding American proprietors of today tower historically over the proud aristocracy that surrounded Louis XIV, Czar Nicholas, Kaiser Wilhelm, and the Emperor Franz Joseph, and wield vastly greater power.

At the time Lundberg was writing, there was a solid core of substantial Jewish wealth among the “Sixty Families” listed. Times did change, however, and Jewish wealth and influence rose exponentially, but still largely remained a topic that was very much unspoken, then as today.
Some 30 years after the release of America’s Sixty Families, Lundberg returned with a sequel. This new volume, The Rich and the Super-Rich, was an overview of the then-current state of affairs in the largely secret world of the super-rich on American shores.
In The Rich and the Super-Rich, Lundberg made the rather interesting assessment of the situation in the America of the mid-1960s:

Most Americans — citizens of the wealthiest, most powerful and most ideal-swathed country in the world — by a very wide margin own nothing more than their household goods, a few glittering gadgets such as automobiles and television sets (usually purchased on the installment plan, many at second hand) and the clothes on their backs. A horde if not a majority of Americans live in shacks, cabins, hovels, shanties, hand-me-down Victorian eye sores, rickety tenements and flaky apartment buildings. . . .At the same time, a relative handful of Americans are extravagantly endowed, like princes in the Arabian Nights tales.

 

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Now, today, in the 21st Century, today’s elite: Princes they are — but not Arabian. The American media talks about the wealth of the Arab sheiks but the accumulated wealth of the American Jewish community — and the political influence that comes with it — dwarfs that of those Arabian princes.
While it is — to a certain extent — freely admitted there is a powerful “Israeli lobby” in Washington — sometimes even referred to by less cautious persons as the “Jewish lobby” — the public image of this lobby is that of one devoted exclusively to the interests of the state of Israel. Jewish newspapers freely discuss the issue of the influence of the Jewish community and its impact on U.S. foreign policy, but even so-called “mainstream” newspapers and magazines themselves do occasionally delve into the subject.
What few Americans are aware of, however — something the Jewish community would prefer to be kept under wraps — is the growing financial, cultural and social clout of the American Jewish community. While there are poor Jews, the truth is that American Jews are emerging as contenders for the title of "the American elite,” bar none.
American Jews are indeed the modern-day equivalents of the princes in the tales of the Arabian Nights. And while they may not constitute a majority, per se, of the super-rich on the famous “Forbes 400,” their combined wealth certainly rivals (or most likely, surpasses) that of the non-Jewish elite.
This Jewish elite operates in the direct sphere of the Rothschild Dynasty, the financial colossus — first based in Frankfurt,which then expanded its influence into Britain and across Europe and then around the globe.
While the British Empire first rose as the mechanism for Rothschild’s imperial reach, the United States — as history evolved — has now emerged as the central engine of Rothschild power. And Rothschild power was the culmination of the generic rise of International Jewish Finance. The Rothschild Dynasty arose from this Jewish financial network to reign supreme.
It is no mistake, no frivolous choice of terms, that in Jews, God and History, Max Dimont referred directly to the United States, in an entire chapter by that title, as “The New Babylon.” He said, in explanation of this, that “the center of Jewish intellectual life shifted from the Old World to the New, just as the center of Jewish intellectual life in Biblical days had shifted from Palestine to Babylonia after the fall of Judah. . . .” Of this, Dimont asked:

Do we have here a superficial resemblance to past events or a genuine repetition of history? In the Sixth Century BC the Babylonians destroyed the Palestinian center of Judaism just as in the 20th Century AD Hitler destroyed the European center of Judaism. But the idea of Judaism did not die with either destruction.
When history presented the Jews of Babylon with a passport to return to a reconstituted Palestine, they declined the invitation, just

 

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as American Jews declined a similar invitation to return to a reconstituted Israel. By this refusal, the Babylonian Jews created the Diaspora. By their refusal, the American Jews perpetuated the Diaspora. In Babylonia, Diaspora Judaism slowly gained intellectual ascendancy over Palestinian Judaism.
In the 20th Century history placed the scepter of Diaspora Judaism in the willing hands of the American Jews.

Dimont asked whether American Jewry could “produce a series of intellectual giants capable of hammering out the ideas needed for Diaspora’s survival”? It is quite possible, he asserted, that the United States could play the role of Babylon for the Judaism of the 21st Century. “Are we perhaps already beginning to see the emergence of a new Judaism on American soil,” asked Dimont,“just as a new Judaism emerged on Babylonian soil . . . ?” Dimont asked: “Will it be the historic role of American Jewry to usher in . . . the universalist phase [of Judaism]?”

The existence of a Diaspora, then, has been the one essential condition for the survival of the Jews beyond the normal lifespan of a civilization. Had they not been exiled, had they remained in Palestine, they probably would be no more of a cultural force in the world today than the remnants of the Karaites [a sect of Jews who rejected the Talmud as the underlying foundation of Judaism].
Today, as once before, we have both an independent State of Israel and the Diaspora. But, as in the past, the State of Israel today is a citadel of Judaism, a haven of refuge, the center of Jewish nationalism where dwell only two million of the world’s twelve million Jews. The Diaspora, although it has shifted its center through the ages with the rise and fall of civilizations, still remains the universal soul of Judaism.

In other words, the state of Israel is not “the universal soul”of the Jewish people. The Jewish people have no borders. The world belongs to the Jews. As the words of a popular song asserted: “The years will come. The years will go. Kingdoms rise and fall. The time has come to take control. The world belongs to us.” And that is the philosophy behind the New World Order.

And so, while, in an earlier work, The New Jerusalem, we raised the question as to whether the United States had emerged as “The New Jerusalem”—with the spiritual capital of Judaism remaining in that city in Palestine—the historical, religious and economic facts we will explore in retrospect in this new volume suggest the United States can more correctly be described, in all critical respects, as “The New Babylon.”

 

 

 

The New Babylon Cover Inside Cover Pages Dedication Quotes
  Purpose Our Thesis Contents Preface
  Foreword Introduction Chapter Two
Extract
Letter From the Author
      Back to Catalog Page