America — The “New Babylon”
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.
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.
— 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.
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.
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.
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.
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
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:
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
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
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.
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.
emerged in the second decade of the second century of the common
era when the Jews rose in Babylon in rebellion against the Roman
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.
the rebellion inspired by Ben Kochba was crushed by the Romans
in 135 [AD] many Jews fled to Babylon thus revitalizing the Jewish
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:
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).
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.
Jews are required to observe the Halakhah of the Babylonian Talmud.
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."
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.
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,
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
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.
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.
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.
the sled of Jewish history made a complete turnabout, heading
back to Jerusalem, few Babylonian Jews were on it.
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?”
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:
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.
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
his later work, The Indestructible Jews, Max Dimont described
the flourishing Jewish existence in Babylon:
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.
fact, as we shall see,the Jewish status in Babylon reflects precisely
the Jewish role in America (and in much of theWest) today.
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:
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.
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
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.
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
The Rich and the Super-Rich, Lundberg made the rather interesting
assessment of the situation in the America of the mid-1960s:
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.
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.
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.
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,”
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.
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 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.
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:
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.
history presented the Jews of Babylon with a passport to return
to a reconstituted Palestine, they declined the invitation, just
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.
the 20th Century history placed the scepter of Diaspora Judaism
in the willing hands of the American Jews.
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]?”
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].
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.
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.
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.”