Posts Tagged ‘Elie Wiesel’

Sen. Ted Cruz lauds Elie Wiesel as a moral giant in AIPAC speech

Tuesday, March 22nd, 2016

U.S. Sen. Ted Cruz (R-Tex.) listens to Nobel Peace Laureate Elie Wiesel at a roundtable discussion. Cruz said the nuclear talks with Iran were reminiscent of Western appeasement of Hitler. (How original - Not)

U.S. Sen. Ted Cruz (R-Tex.) listens to  Elie Wiesel at a Senate roundtable discussion last year. Cruz said the nuclear talks with Iran were reminiscent of Western appeasement of Hitler. (Say again??)

By Carolyn Yeager

Currently running for the Republican nomination for President of the United States, Cruz spoke on Monday, March 21 to the annual American-Israel Public Affairs Committee, Washington’s largest lobbying group and an unregistered agent of the Israeli government in the U.S.

His words were described as being those he has spoken many times before, but naturally what stood out to me was what he said about Elie Wiesel. At 13:40 into his speech he said:

A year ago, I was honored to join the great Elie Wiesel on a panel discussion in the Senate about this disastrous Iranian deal. Not a single democrat was willing to join Elie Wiesel … to sit alongside someone who witnessed first hand the horrors of the “Holocaust,” who brings a moral weight and gravity second to none, was both powerful and humbling. And I am convinced, after this election, the American people will stand and say together “Never Again” means never again.

On my very first day in office I will begin the process of moving the American Embassy in Israel to Jerusalem, the once and eternal capital of Israel.

Does Texas senator Ted Cruz know anything at all about what is called the “Holocaust?” Does he know anything at all about Elie Wiesel’s life? No, to both. I am sure he has never read a single book by Elie Wiesel, yet he calls him “the great” based on the fact that Wiesel was awarded the Congressional Medal of Honor by the same ignorant Congress of which he is a part. This man Cruz is a complete panderer who accepts whatever the Jewish power structure says and bows low hoping to be selected to do its bidding.

And what does he mean by “After this election, the American people will say “Never Again” means never again.” Does he mean the “Holocaust” will be more dominating than ever? And Jews will be protected like never before? Just the direction we should not go in.

Cruz goes on to say at 15:08:

And as president, I will do everything in my power to ensure that anyone who provides financial support to the BDS movement, including schools and universities, will lose any access to federal funding. And to the extent they have engaged in any illegal behavior, they will be prosecuted to the fullest extent of the law.

BDS stands for Boycott, Divestment and Sanctions – a global campaign to increase pressure on Israel to end its occupation of Palestinian land. Israel is clearly the immoral party in this situation, yet Cruz cares not for morality, even as he holds himself up as an evangelical Christian following the teachings of his Cuban father’s rather extreme Christian cult. In reality, Cruz is an Old Testament Christian – in other words, a Jew. A man who feels honored to sit next to one of the most obnoxious liars of the 20th Century (and into the 21st), Elie Wiesel, author of the entirely false testimony, Night.

For these reasons, I want to make it known that I will never, under any circumstances, vote for Senator Ted Cruz for anything. Should he somehow become the Republican nominee, I will choose not vote,  and will sit out the election in disgust.

Where was tattoo-less Elie Wiesel in 1944 if not at Auschwitz?

Saturday, March 5th, 2016

Followup of “Elie admits he doesn’t have the tattoo A7713”

By Carolyn Yeager
copyright 2016 Carolyn Yeager

Elie Wiesel's left arm in bright sunlight in a still from his own video "Elie Wiesel Goes Home" - no retouching. [courtesy Eric Hunt]

Elie Wiesel’s left arm in bright sunlight in a still grabbed from his own movie “Elie Wiesel Goes Home” – no retouching possible. [courtesy Eric Hunt]

IT’S HARD TO BELIEVE, after all I’ve written, that some people are still saying to me, “You shouldn’t say Wiesel has admitted he doesn’t have a tattoo, because what if it turns out he does. Then you’ll look foolish and set back revisionism.”

Turns out? How long do we wait for something to “turn out?”

Wiesel will be 88-years-old on September 30th of this year. Very few human bodies are able to carry on after their 90th year, so, without a consensus opinion from the revisionist community, we are looking at the prospect of an eternal “We’ll never know” pasted over the Elie Wiesel tattoo question. Naturally, this is what Wiesel supporters want, but should revisionists be content with never going beyond that, continuing to fear  there will come a time he will dramatically pull up his sleeve for the cameras?

He’s already done so and we have the result in the image at right.

And what don’t people understand about logic? One doesn’t need a University course in logic to use common sense. Two plus two adds up to four – we don’t need a calculator to prove it, our fingers can tell us. What should we think of those who would say “But what if it doesn’t? What if our fingers turn out to be wrong?”

It’s the same logic we use when someone tells us he has a number tattooed on his arm that proves he was at Auschwitz in 1944 – we expect it to be shown to us. There is no reason we should have to take it on trust. Imagine yourself in a real life situation like that and you’ll get it. Those who are willing to accept a deal such as we have in the case of Elie Wiesel are either cowards, frightened serfs, or collaborators in the lie. But people are also ignorant of the facts – even though mostly through choice, and maybe also poor memory.

For this reason, I want to specifically address these persons to try to give them a little backbone … er, I mean background. You need to be clear about how Elie Wiesel got into this tattoo quandary to begin with.

To those whose reasoning goes, Why would Wiesel say he has a tattoo when he doesn’t have one? He wouldn’t be so foolish, therefore I have to assume he might have one. He also doesn’t need to have a tattoo to have been at Auschwitz, – they forget about the Yiddish book, Un di Velt hot gesvign (And the world remained silent), from which Night was taken. In that book, and carried over to Night, Eliezer and his father were tattooed on their left forearms with A7713 and A7712. It follows that if Night is Elie Wiesel’s own story, he has to have a tattoo.

On page 51, the author wrote:

The three “veterans,” with needles in their hands, engraved a number on our left arms. I became A-7713.

Now I hope you understand (and please don’t forget it again) why he has to have that particular tattoo, and why he has always said he does have it. He has no choice. The fact that it has never been shown to the public speaks volumes (never underestimate his belief in his ability to fool the public), as well as the fact that we’ve seen his uncovered left arm in photographs and there is no such number there. What more proof do you want? The final nail in the coffin is that Wiesel and the people around him remain silent about it – they will not allow the question to be asked. That is the “admitting” part.

So it’s settled – Wiesel has no tattoo, and he admits as much. He’s kept up the lying charade so long because he could! No one challenged him. Once again, I will give credit to Jew Michael Grüner for breaking this open, even though he makes up plenty of ridiculous concentration camp stories himself. But Grüner got the documents and made them public, along with explanatory letters from Auschwitz and Buchenwald.

If Wiesel is not a concentration camp survivor, we need to look into other possibilities for his whereabouts in 1944. We will not be able to prove anything – this period of time could not be more confused. Displaced persons and self-identified camp survivors were flocking into Western Europe in search of opportunities; they were creating new identities and applying to go to Israel and to America. In all of this, it’s impossible to find any kind of a trail. But some pathways are more plausible than others for the Wiesel family.

Wiesel’s family is not found in records at Auschwitz

Speaking of documents, do you know there is no record of any member of Wiesel’s immediate family at Auschwitz? That’s a fact. In addition, the only record, as far as I know, of Elie’s two older sisters being at the Dachau sub-camp Kaufering comes from a book put out by the “Central Committee of Jews in Bavaria” in 1946. They published a list of 61,387 Jews in a book named Sharit Ha-Platah (translates as “Counted Remnant”), among which are listed Hilda and Bea Wiesel. The names were collected by Chaplain (Rabbi) Abraham Klausner, who is said to have visited many of the camps in southern Germany where survivors gathered in late 1945 and 1946. You better believe the Rabbi wanted to get as many names as possible, and that there is nothing official about this list.

Bea, Elie and Hilda Wiesel in Paris after the war.

Bea, Elie and Hilda Wiesel in Paris after the war.

We first meet up with Hilda and Bea as refugees in Germany, just as we first meet up with Elie at a Jewish orphanage in France. Hilda Wiesel married an Algerian Jew and moved with him to Paris.  She has since spoken about her family’s deportation in a Shoah Foundation videotaped interview, but without details of what happened after they arrived at Auschwitz. Her sister Batya (Bea) emigrated to Canada and never spoke publicly about it at all.

Hilda’s Shoah Foundation testimony which she gave in 1995 (coincidentally the same year Elie’s official autobiography All Rivers Run to the Sea came out) differs from her brother’s story in Night in numerous details. Relevant here, she said:

We were deported on 15 May [1944]. We heard around 1943, because we had family in Belgium, we heard that they had deported a cousin, but we didn’t know where to …

I can only tell you one thing, that the third transport – we had to stand 5 by 5, five abreast – there were Hungarian gendarmes, hardly any Germans, mostly Hungarian gendarmes.

We were myself and my sister, the one who was in Canada and is now deceased; my mother; my grandmother, that is my father’s mother; and, oh … my little 10-year old sister. And we arrive in Auschwitz, the men were apart, my father with my brother.

According to the original Night and the Yiddish And the world remained silent, the family’s deportation date was June 3, 1944. In Marion Wiesel’s re-translation, it was changed to May 20. So which is correct? Most likely none.

Hilda also tells us the women and men traveled in separate cars.

My mother knew there was no hope, because she told me and my sister, always stay together, always stay together. And she said, go tell your dad to always stay together with Elie. And I ran over to him and said, Papa, stay with Elie, stay with him – like that.
Q: This was on the train, that you are describing?
A: No, it was after getting off the train.

If they were in the same train car, Mother could have told her husband herself. But Night and its Yiddish precursor describe the boys and girls having sex together in the darkness of the train, freed from following the usual rules, and Wiesel says he was traveling with his mother and sister — everyone was together. Let me make clear that I don’t have any more faith in 70-year old Hilda Wiesel Kudler’s testimony than I do Elie Wiesel’s “stream-of-consciousness” autobiography, which, as I said, coincidentally appeared at the same time in 1995. And I am not convinced by this that the family really went to Auschwitz since not one of them was registered there, nor do their names come up on any hygiene or other reports even though they were supposedly put in quarantine. We do find Lazar and Abraham Wiesel, and Myklos Grüner, his father and brother listed on a hygiene report.

I’ll also add that Mother, Grandmother and youngest sister [10 years-old according to Hilda Wiesel, but 7 years-old according to Elie in Night, where Grandmother is not included] are understood to have been sent directly to the “gas chamber” and gone up in smoke through the chimney shortly thereafter. Since homicidal gas chambers didn’t exist, all the women would have been sent to the showers, gone through the disinfection process, given new clothing and assigned to a women’s barrack, the same as Wiesel writes about Eliezer and Father. However, a grandmother and mother with a child would have been assigned to non-working barracks; the two 20-somethings to barracks for female workers.

A very odd fact is that both in Night and in the Yiddish book, Eliezer and Father never mention their wife, daughters, mothers and sisters again. They don’t look for them, talk or ask about them, as other people did. They apparently accept being told that their loved ones “went up the chimney” and immediately become concerned only for themselves. I don’t believe this; it’s not human nature, it’s make-believe.

So if not there, where else could the Wiesel family have been in 1944?

Following a trail of possibilities

Well, we do have Shlomo and Mendel Wiesel’s first cousin Yaakov Fishkowitz filling out a Yad Vashem Page of Testimony for each of them, reporting they both died in 1943 in a “labor camp.” If Yaakov didn’t believe this were true, why would he have done this in 1957 at the same time he filled out other pages for relatives he marked as being sent to Auschwitz in 1944? He also said Shlomo was born in 1903 and Mendel in 1905.

Add to this the very weak story Elie Wiesel gives for why his family didn’t do something to protect themselves from the “Nazi menace.” On page 8 of Night, Wiesel wrote:

In those days it was still possible to buy emigration certificates to Palestine. I had asked my father to sell everything, to liquidate everything, and to leave. ‘I am too old, my son,’ he answered. ‘Too old to start a new life. Too old to start from scratch in some distant land …’

Too old at the age of 41? Fishkowitz puts his birth in 1903. Other than that, there is no official birth date for Elie Wiesel’s father. In a close family, children always know their parents’ age and birthday. Hilda said her mother was born in 1900. So Shlomo Wiesel’s age is being covered up by son Elie, who left the DoB space on the Page of Testimony he filled out for his father blank. We can say that the oldest Shlomo could have been was 48, but more likely younger. Wiesel has always made his father out to be a tired old man, especially in Night. I have distrusted this characterization and believe it was a literary device to make the story more poignant, just like turning 10 year-old Tsipora into a 7 year-old.

The following interesting passage is on page 27 of the Yiddish Un di Velt hot gesvign, but is not included in the shorter French or English Night:

We had opportunities and possibilities to hide with regular goyim and with prominent personalities. Many non-Jews from the surrounding villages had begged us, that we would come to them. There were bunkers available for us in villages or in the mountains. But we had cast aside all proposals. Why? Quite simple: the calendar showed April 1944 and we, the Jews of Sighet, still knew nothing about Treblinka, Buchenwald and Auschwitz.

Two things here. It again says it was April, not May, when the Sighet Jews first learned they would be deported. It confirms the passage on page 83 of the Yiddish book: “It was a beautiful April day,” said on one of their first days in Auschwitz-Birkenau.

The other thing – it is not true the Jews of Sighet knew nothing, yet that is what Wiesel writes in his autobiography All Rivers, while at the same time he also writes of Polish Jews passing through their neighborhoods telling stories of terrible atrocities by German occupiers. He says that non-Jews offered the Wiesel family places to stay. Wiesel writes that their Christian maid Maria begged them to come to her village and she would keep them safe. How many Jews may have taken advantage of such offers? But we’re told that Shlomo Wiesel refused to accept this kindness of Christians, and Elie’s only explanation is that they still didn’t believe the stories they were hearing. Then he blames the world for not warning them! This can be found in All Rivers Run to the Sea, on page 63 and 68-69.

Isn’t is possible the reason we find mention of these offers of help in all three Wiesel books is because it was such an important part of his experience that he felt compelled to include it? His family hid out and were protected from arrest. Or … maybe only he was sent away for safety, and his mother and sisters had different experiences. His father too, unless he did indeed die in 1943.

After the war, when only Elie and his two older sisters reunited, it was convenient to say the others were “murdered” in Auschwitz. That was the preferred story at the time. After all, with an advertised death toll of four million until 1990, there was plenty of room to say hundreds of your relatives were exterminated there.

In France

Elie Wiesel is center-top with a group of friends all wearing similar berets, at Ambloy, France.

Elie Wiesel is center-top with a group of friends all wearing berets, at Ambloy, France in 1945.

Wiesel could have been sent to the home for Jewish orphans in France after the war from wherever he had been staying. In the few photographs we have, he looks cheerful and well-adjusted. He has friends, and seems to be a leader of younger boys. His hair is very long in the front, too long to have grown out from a concentration camp shaved head just a few months before.

From his very first year in France he was extremely interested in Zionism, the struggle in Palestine, and was a supporter of the Irgun, the Jewish terrorist organization in Palestine. Where did he learn all this, since he says that while in the camps he had no interest in anything? This is another reason to suspect he sat out the “Hungarian Holocaust” and was staying in a safe political environment somewhere.

I have written so many details in the various articles on this site that suggest or show outright that Wiesel has lied about many, many things – that he is faking it when it comes to so many aspects of his story. It’s not like he’s a paragon of truthfulness and I am therefore going out on a limb, or defaming him, by questioning the basics of his story. What really gives me a justification to do so comes back to – yes, that’s correct, his lack of a tattoo!

I think it shows that Wiesel and his friends know how damaging this tattoo business is by the fact they won’t speak about it – they completely refuse to deal with it. The Jewish Shoah believers in France at Enquete & Debat tried but could not get Wiesel to answer any questions about the tattoo by writing to him at his Foundation office in Romania. After a period of time they phoned there and Wiesel’s assistant hung up on them as soon as she realized what they were calling about. If holocaust-believing Jews are treated that way, it tells us just how unwelcome the topic is.

As I’ve said before, the only way to bring attention to Wiesel’s serious tattoo problem is to make a lot of noise about it – to get public attention on it. This is not happening and will not happen as long as the general response is: Forget the tattoo because it might turn out that he has one.

The cowardice in such a position leaves me flabbergasted. It’s half ignorance, as I said above, that is true, but the other half is lack of nerve. I am doing my best to dispel the ignorance. Those promoting the Wiesel legend lie, lie, lie, lie, lie and it doesn’t bother them in the least, while the truth forces are afraid of being wrong when the odds for being wrong on this are 5% or less – to me, it’s 0%. To continue to be content with just asking the question “Is it possible that Elie Wiesel doesn’t have the tattoo he said he does?” and fail to go beyond that to a declarative statement on the matter is not an acceptable outcome considering all we know.

It’s time to put all doubts aside and claim the obvious.

Elie admits his true stories never happened

Sunday, December 27th, 2015

 

night-puzzle pieces

By Carolyn Yeager
copyright 2015 Carolyn Yeager

The pieces to the puzzle of Elie Wiesel and his book Night will never come together to form a coherent image.  Readers and critics have long puzzled over the nightmarishly grotesque events that Wiesel presents as real, and refuses to repudiate. But he has actually given us the explanation all along—it’s just that it’s one so many don’t want to believe.

In his autobiography, Wiesel recounts a time when, visiting Israel, he went to see the “young” Rebbe of Wizhnitz, whose father he remembered with reverence from his childhood. At the end of the visit, which took two pages (273-75) to tell, the Rebbe questioned the young writer without being satisfied with his answers. Then:

The conversation became more relaxed. He asked me about my work. He wanted to know if the stories I told in my books were true, had they really happened. I answered not too convincingly: “In literature, Rebbe, certain things are true though they didn’t happen, while others are not, even if they did.”

I would have loved to have received his blessing.1

Notice that he first says he is writing “literature”2, not faithful accounts of his own experience. Next, we understand that by withholding his blessing, the noted Hasidic rabbi conveyed he was not pleased with the evasive answers of the Hasidic Jew Elie Wiesel. Wiesel himself says his answer to the final question was “not too convincing.” And finally, since Wiesel admits that he writes about things that never happened as being true, we can’t even be sure that this event happened, can we. This is the problem with everything in the life and work of Elie Wiesel.

legends of our timeIn a book first published in 1968, Legends of Our Time, Wiesel tells the story of that same visit to the rabbi this way: The Rebbe is troubled to learn that Wiesel has become a writer, and wants to know what he writes. “Stories,” Wiesel tells him, “…true stories”:

About people you knew? “Yes, about people I might have known.” About things that happened? “Yes, about things that happened or could have happened.” But they did not? “No, not all of them did. In fact, some were invented from almost the beginning to almost the end.” The Rebbe leaned forward as if to measure me up and said with more sorrow than anger: That means you are writing lies! I did not answer immediately. The scolded child within me had nothing to say in his defense. Yet, I had to justify myself: “Things are not that simple, Rebbe. Some events do take place but are not true; others are—although they never occurred.”

What are we to make of this? Truth loses all meaning; Wiesel acknowledges he tells tales that he wants you and me to believe really happened when he himself knows they didn’t. He doesn’t apologize either. He justifies. He deflects the rabbi’s sharp moral denunciation with his own measure of pseudo-mystification, in spite of the fact that his rebbe sees through him. And that is the way he is with the public too—even though it is understood by the intelligent critics that he is writing fiction, he keeps up the “witness” pretense for the gullible and the young.

One Generation AfterIn another book, One Generation After, first published in 1965, he wrote the same thing. He referred to it in a conversation with Giles Lapouge in 1970, which became a chapter in the book edited by Robert Franciosi, Elie Wiesel: Conversations (2012). The chapter was titled “Elie Wiesel, The Witness.” On page 33, Lapouge quotes Wiesel:

In [my] book “One Generation After” there is a sentence which perhaps explains my idea: “Certain events happen, but they are not true. Others, on the other hand, are, but they never happen.” So! I undergo certain events and, starting from my experience, I describe incidents which may or may not have happened, but which are true. I do believe that it is very important that there be witnesses always and everywhere.

There you have it—Wiesel’s method. He makes it up! And the overarching purpose of his efforts is to contribute to the well-being of the Jewish State of Israel. To Wiesel this is the greatest cause of all, for which he offers his writing ability to contribute to the “Holocaust” stories that are so crucial to Israel’s success. In this, Wiesel has joined a horde of other Jews who do the same, copying from one another, but no other “witness testimony” has had the impact of Night.

It should be understood that Wiesel has been a fervent Zionist since his youth—well before the deportation of Hungarian Jews. His whole family were Zionists, and his Father, according to Elie in several books, had spent time in a Budapest jail for involvement in smuggling operations, sending Jews, money, and probably weapons to Palestine.

Then he adds how necessary it is to have witnesses—all the time and everywhere! Sure, because the Soviet-Jewish-originated ‘Holocaust’ narrative, made up of outlandish events that never occurred, many of which Elie continues to insist did, needs witnesses to make it seem believable. It needs witnesses who cannot be easily doubted, so Wiesel paints all “survivors” as saints and martyrs who could not possibly make up the horrendous stories they tell. Elie is one of these martyrs.

It’s true, one of the most common questions one hears is: What reason would they have to lie? “A person would not lie about this kind of thing,” says charles, a commenter to this site. I’ve heard and read that many times. Yet, Elie Wiesel admits that he does! He just doesn’t call it a lie—but a lie by another name is still a lie. And many others have been caught at it: Fragments by Binjamin Wilkomirski, Angel at the Fence by Herman Rosenblat, Misha: A Mémoire of the Holocaust Years by Misha Defonseca, the Ovitz dwarf family’s story, to name just four that are well known.

Wiesel has repeated his idea that “some things are true than never happened and other things that happened are not true” too many times for us to ignore it. He has written it in four books documented here, and probably more that I don’t know about.3 It’s the key to what has been called “the riddle of Elie Wiesel.” But it’s no riddle, just that familiar Jewish talent for telling big whoppers … what he calls “storytelling.”

The Storyteller – an honored Jewish tradition

a jew todayIn another book, A Jew Today, a collection of essays published in 1979, the second essay is titled “An Interview Unlike Any Other.” In it he explains how he became a storyteller:

How did I become a writer? What was it that drove me to […] the role of storyteller. […] Everything hinged on chance, Birkenau, Auschwitz, Monowitz-Buna, Buchenwald: that very first night I might have joined the procession of old men and children.4 I might have remained in one camp and not reached the next. I might have passed through all four and followed my father into icy nothingness before the end of night. Liberated by the American army, ravaged by poisoned blood, I might have succumbed on a hospital bed, a free man. After being reunited with my comrades I might have missed the children’s transport leaving for France; I might have gone back to Translvania or elsewhere, done other things. I might have engaged in or endured other battles.

Yes, as a storyteller he has control and could have told it other ways, or not told it at all. Remember, true stories need not have actually taken place. In the first essay of A Jew Today, titled “To Be a Jew,” he tells a story of the hated “other” that he swears is true.

Once upon a time, in a distant town surrounded by mountains, lived a small Jewish boy
[…]
Naturally, this little boy felt at ease only among his own people, in his own setting. Everything alien frightened me. And alien meant not Moslem or Hindu, but Christian. The priest dressed in black, the woodcutter and his ax, the teacher and his ruler, old peasant women crossing themselves as their husbands uttered oath upon oath, constables looking gruff or merely preoccupied—I understood and considered normal, and therefore without remedy.

I understood that all these people, young and old, rich and poor, powerful and oppressed, exploiters and exploited, should want my undoing, even my death. True, we inhabited the same landscape, but that was yet another reason for them to hate me. Such is man’s nature: he hates what disturbs him, what eludes him. We depended on the more or less unselfish tolerance of the “others,” yet our life followed its own course independently of theirs, a fact they clearly resented. Our determination to maintain and enrich our separate history, our separate society, confused them as much as did that history itself.
[…]
All I knew of Christianity was its hate for my people. Christians were more present in my imagination than in my life.
[…]
Painful irony: We were chased from country to country, our Houses of Study were burned, our sages assassinated, our school-children massacred, and still we went on tirelessly, fiercely, praising the inviolate sanctity of life and proclaiming faith in man, any man.
An extraordinary contradiction? Perhaps. But to be a Jew is precisely to reveal oneself within one’s contradictions by accepting them. […] it means fervently exploring the Talmud, with its seemingly antiquated laws and discussions, while outside, not two steps away from the heder or the yeshiva, one’s friends and parents are rounded up or beaten in a pogrom; it means asserting the right of spirituality in a world that denies spirituality;
[…]
All this was really so. The small Jewish boy is telling only what he heard and saw, what he lived himself, long ago. He vouches for its truth.

Yet truth is malleable to the Jewish storyteller—like God, he forms the clay according to his pleasure. The God of Abraham is all-powerful and a worker of miracles. When Wiesel refers to Jewish “spirituality in a world that denies spirituality” he’s referring to these very contradictions that Jews allow each other, but Gentiles call lies.

To be a Jew is to live with contradiction

Let’s look at a few more quotes that show Elie’s contradictions:

Elie Wiesel was questioned under oath in a California courtroom in 2008:
Q. And is this book Night that you wrote a true account of your experience during World War II?
A. It is a true account. Every word in it is true.5

Night was classified by its publishers and booksellers as “literature, fiction, novel” from 1960 until 2006 with no objection from the author. Yet Wiesel confidently swears to this lie on the witness stand in a US court of law two years after his book was switched to “autobiography” – no  doubt because he has convinced himself that things which never happened can be more true than things that did happen. Or, in other words, truth is in the eyes of the teller.

Night, pg 39: “Here, kid, how old are you?” It was one of the prisoners who asked me this. I could not see his face, but his voice was tense and weary. “I’m not quite fifteen yet.”

Night’s main character Eliezer is 14 going on 15 when he arrives at Birkenau. “Father” is 50. But Elie Wiesel himself is 15 going on 16 in May/June 1944. It’s possible he wanted to make Eliezer seem more vulnerable3 by being younger, and Father also more vulnerable by being older. Because in real life, Elie’s father would have been more like 40 to 45 years old at the time. But the father in Night rather quickly becomes a worn out, sick old man. This means every word is not true, and it is not a true account of his experience. But Wiesel will insist it is true, nevertheless. [Marion Wiesel changed that sentence I underlined to simply “Fifteen” in her 2006 translation, page 30. She also changed “tense” to “warm.”]

Un di Velt hot geshvign, Page 213: (Speaking of Jan. 1945) I was fifteen years old then. Do you understand—fifteen? Is it any wonder that I, along with my generation, do not believe either in God or in man; in the feelings of a son, in the love of a father. Is it any wonder that I cannot realize that I myself experienced this thing, that my childish eyes had witnessed it.

More of Wiesel’s “truth” is his answer to a student’s question, as reported in the Dayton [Ohio] Daily News:

A student asked Wiesel if he still has his concentration camp number and if it serves as a reminder of those terrible experiences. “I don’t need that to remember, I think about my past every day,” he responded. “But I still have it on my arm – A7713. At that time, we were numbers. No names, no identity.”

I assume that with that question the student hoped to get Wiesel to show his tattoo, but no luck. Apart from the fact that he told the student a lie about having the number tattooed on his arm, the rest of his statement is not factually true either. Yes, the inmates had a number just as in every detention or prison facility anywhere in the world. But their names were still known, and they might be addressed by their name, also, depending on the circumstance. [They were not tattooed at Auschwitz to replace their name with a number, but as an identifying mark in case of escape.] And since they were selected for work based on their history and abilities, their identity and history had to be known. Plus, all the documents from the camps included their name, birthdate and sometimes the name of their parents. Wiesel’s purpose for saying they were only numbers is not to testify to actual life in the camps, but to gain sympathy for Jews and condemnation for Germans.

This interesting passage is on page 27 of the Yiddish And the world remained silent, but is not included in the shorter French or English Night:

We had opportunities and possibilities to hide with regular goyim and with prominent personalities. Many non-Jews from the surrounding villages had begged us, that we would come to them. There were bunkers available for us in villages or in the mountains. But we had cast aside all proposals. Why? Quite simple: the calendar showed April 1944 and we, the Jews of Sighet, still knew nothing about Treblinka, Buchenwald and Auschwitz.

Two things here. It again says it was April, not May, when the Jews first learned they would be deported. It confirms the passage on page 83 of the Yiddish book: “It was a beautiful April day,” stated about one of their first days in Auschwitz-Birkenau!

The second thing—it is not true the Jews of Sighet knew still knew nothing, which is what Wiesel writes in Night. In his later real memoir he tells us that non-Jews offered the Wiesel family places to stay. Their Christian maid Maria begged them to come to her village and she would keep them safe. How many Jews may have taken advantage of those offers? But Shlomo Wiesel refused to accept this kindness of Christians, and Elie’s only explanation is that they still didn’t believe the stories they were hearing. Then he blames the world for not warning them! Elie describes it in more detail in his autobiography, All Rivers Run to the Sea, on page 63 and 68-69.

Wiesel uses excess, exaggeration and defamation

I’ll now return to the book One Generation After mentioned above [copyright 1965, 1967, 1970, and 2011 by Elie Wiesel] and the new introduction he wrote for it in 2011. Here we find some of the more exaggerated of his prose continuing to be put forward, not just back in the past, but as recent as 2011. He is standing by the wild statements and grotesque images that he first conjured up in the 1950’s.

Page vi
When speaking about that era of darkness, the witness encounters difficulties. […] For there are no words to describe what the victims felt when death was the norm and life a miracle.
[…]
Let me evoke those times:
Babies used as target practice by SS men … Adolescents condemned to never grow old … Parents watching their children thrown into burning pits …

Page vii
As I have said many times: Not all victims were Jews, but all Jews were victims; for the first time in recorded history to be became a crime. Their birth became their death sentence. Correction: Jewish children were condemned to die even before they were born. What the enemy sought was to put an end to Jewish history; what he wanted was a new world, implacably, irrevocably devoid of Jews. Hence Auschwitz, Ponar, Treblinka, Belzec, Chelmno, and Sobibor: dark factories of death erected for the Final Solution. Killers came there to kill and victims to die.
That was Auschwitz, an executioner’s ideal of a kingdom of absolute evil and malediction, with its princes and beggars, philosophers

Page viii
and theologians, politicians and artists; a place where to lose a piece of bread meant moving a step closer to death, and a smile from a friend, another day of promise.

At the time, the witness [EW] tried to understand; he still does not: How was such calculated evil, such bottomless and pointless cruelty possible? Had Creation gone mad? Had God covered his face? A religious person cannot conceive of Auschwitz either with or without God. But what about man? How could intelligent, educated, or simple law-abiding citizens fire machine guns at hundreds of children and their parents, and in the evening enjoy a cadence by Schiller, a partita by Bach?

Page ix
And now, sixty years later, the entire world listens to the words of the witness. Like Jeremiah and Job, we could have cried and “cursed the days dominated by injustice and violence.” We could have chosen vengeance. We did not. We could have chosen hate. We did not.
[…]
But it is not too late for today’s children […] for their sake that we are duty-bound to denounce anti-Semitism, bigotry, racism, and religious or ethnic hatred. Those who today preach and practice the cult of death, using suicide terrorism, the scourge of this new century, must be condemned for crimes against humanity.

But … will the world ever learn?

(Signed) Elie Wiesel, 2011

Ah, Wiesel’s favorite ending, putting himself in the morally superior position to “the world.” Also notice that he has gone from the German enemy to the Palestinian and Arab enemy. And that he “denounces” anti-Semitism first, though it is a part of the other three so doesn’t need to be specifically mentioned at all.

And from pages 43-44 of that book:

At Auschwitz one breathed contempt and indignity; a crust of bread was worth more than divine promises, a bowl of soup transformed a sensitive human being into a wild animal.
[…]
A killer, for his amusement, simulated the execution of a Jew; he knocked him unconscious and fired a shot into the air. Opening his eyes, the Jew saw his killer bent over him, sneering: “You thought you could escape us by dying? Even in the other world we are the masters!”

An anecdote which contains a part of truth: in dealing with the victims, in an effort to break their morale before annihilating them, the executioners assumed the role of God. They alone could, by decree, proclaim the limits of good and evil. Their idiosyncrasies were law and so were their whims. They were above morality, above truth.

Notice that Wiesel invents greater cruelties than ever existed in the camps, such as a desire to break the inmates’ morale before killing them. There can be no reason for this other than pure viciousness. Indeed,  this is what Wiesel wants his readers to believe about the Germans because it’s the only acceptable explanation for this educated people’s wholesale rejection of Jews. Since Jews are held to be blameless, it had to be the madness of those who had succumbed to anti-Semitism, bigotry and racism, with no other serious explanation ever considered.

This book, One Generation After, is typical of most of Wiesel’s books. He repeats the same themes over and over; one finds even the same wording in passages he has taken from earlier books. His favorite themes are Jews and Jewish history, his Jewish childhood with Jewish relatives and rabbis, the Jewish Holocaust, Israel and his great affection for it. He also likes to write about the depravity of the Germans of the Third Reich. You really have be a firm believer that the Shoah was just as he says it was to be able to connect with his writing. Once you learn that most of what he writes is not true, it loses its fascination and becomes tiresomely repetitive.

The next step

When we understand and accept that Wiesel is not telling the truth—that he is not recording what he actually saw and heard at all, but is writing literature in support of Israel and Jewish profiteering—then we are free from the exaggerated guilt that Elie Wiesel’s writing heaps upon us. Since he has disqualified himself by his answers to the Rebbe of Wizhnitz, it’s our duty to bring this to the attention of as many others as possible in a serious way. For when a man says and writes things that could not possibly have happened but insists they’re true and gets a Nobel Prize for it, that’s no joke.

What’s interesting is that Wiesel has never tried to hide his words to the rebbe—as though it is not a failing at all. I’ve come to believe that it has to do with being a Jew. “To be a Jew is precisely to reveal oneself within one’s contradictions by accepting them,” he wrote in his essay “To Be a Jew.” The Kol Nidre prayer is another example of being a Jew. Has Elie Wiesel here revealed the secret weapon for Jewish success? – it being their fantastic ability to tell lies – to accept contradictions – and call it spirituality?

Elie Wiesel likes to portray Jewishness as an embrace of a superior spirituality that Goyim are too dense to appreciate. But “To each his own” and also “Oil and water don’t mix.” Jews are the oil and always rise to the top. For we Occidentals, how we view truth is the essence of who we are. We know the difference between true and false just as we know that 2+2=4 by just being able to count. We’re a light-loving scientific people more than a mystical-minded people and we don’t function well when confused by the Oriental slant of the Jewish mentality. We do have the right and duty to experience our own world view and our own natural understanding in our own way. That means we should no longer allow ourselves to be trapped in a Jewish world view … such as the Old Testament and the Talmud. Or Holocaust literature. A separation from Jews and their lies is what we need.

We can begin with rejecting Elie Wiesel and all his writings in total. That would be a great start on the road to recovery from a long illness.~

Endnotes:

1. All Rivers Run to the Sea, Memoirs, Elie Wiesel, Knopf, 1995, page 275.

2. Literature: n. American Heritage Dictionary: Imaginative or creative writing, especially of recognized artistic value.
Merriam-Webster dictionary: written works (such as poems, plays and novels) that are considered to be very good and to have lasting importance.

3. Being interviewed by “The Paris Review” in 1984 about his writing, Wiesel said his favorite subject was his childhood and “Sighet, my little town, all the characters that I am inventing or reinventing …
http://www.theparisreview.org/interviews/2995/the-art-of-fiction-no-79-elie-wiesel

4. Referring to his tale of seeing old men and children being forced into a pit of fire on the night he arrived at Birkenau. He has later said he is not sure that he was dreaming, but no, he insists he saw it. Along with a truckload of Jewish babies being thrown in. Night, Marion Wiesel translation, 2006, pages xiii-xiv.

5.  Source: Superior Court of California. County of San Francisco. Before the Honorable Robert Donder, Judge Presiding, Department Number 23. People of the State of California, Plaintiff, vs. Eric Hunt, Defendant. Testimony of Elie Wiesel, July 8, 2008, p. 7.

Unrealistic Expectations from a Reader

Friday, November 6th, 2015

Image uploaded by Loupi Smith to convince people that Elie Wiesel has a tattoo on his left arm. But why is the picture cropped on the right?

I received a letter from “Heidi” and I was a little uncertain whether it was real or not. I have now decided that, unfortunately, it’s for real. But oh my, then we have another instance of a racial brethren who has fallen under the spell of the Elie Wiesel “Con.”  Wiesel has an industry behind him that assures massive support for “his story” … or his version of history.

In all her good-hearted but overdone and misdirected sympathy for the sufferers of the world, Heidi becomes nothing more than a brainwashed tool, who is fooling no one but herself.

I wrote back calling her a “brainwashed Canadian,” which she took as an insult, mainly because to her way of thinking it separated us as Canadian and American – different – when in reality we have common ancestors. She may think that is bad, but it’s really much worse. Here is her letter to me;  my commentary follows. And I would like to hear comments from the readers too. What do you think?

3 November 2015

Hi Carolyn,

I’m reading Wiesel’s book, Night, for the 2nd time, in French. I have never read it in English, as there were no English copies available at my library. I strongly encourage you to interview Wiesel about the questions you have. I believe he would be more than willing to be interviewed—I just can’t see him turning it down, unless if you were to attack or accuse him, I suppose…that would make anyone feel uncomfortable, you know? After all, he is human, and so are you, so I just don’t see how it couldn’t work. I would be curious to know what he had meant by the “silent/mute blue” he saw in the fire.  To be honest, I was quite refreshed by his book that it’s the first time Nazis/SS are differentiated from the German people (I’ve read the comic book, Maus, by Art S, which never attacks Germans either) I think it would be important to ask him why he doesn’t hate Germans. I’m sure he’d be able to explain that question—I have my guesses, but I don’t know the real reason. I have a feeling he’d show you his left arm, if you were to ask him; I looked it up—apparently, it’s there—just faded: (now, you maybe won’t like me! :P )

https://plus.google.com/u/0/111151465916941421669/posts/ihdownSArMG?pid=…

I think that a major issue is that the world didn’t know just how bad things were in Germany after WW1. Things just got worse and worse. The poverty was very bad and traumatizing—a lot of men were killed as soldiers, often leaving behind poor widows with a ton of kids to feed. Certain German children did a lot of child labour, picking potatoes in their bare feet, just to eat. Unfortunately, there was no social aide, so anxiety and fear became a way of life for a lot of people. Of course, I wasn’t there, but I would never have wanted to be, as things just got worse and worse. Nonetheless, not all German kids were poverty-stricken if they were lucky enough to have been born into wealth. The problem was to actually find a job, with the economy being so bad. Good jobs simply couldn’t be found…

I think it’s worth a try to contact Wiesel.

Sincerely,

Heidi (last name withheld, but it’s German)

 

First, Elie Wiesel is 87. He hasn’t made a public appearance for a couple of years. Is our Heidi aware of that? Probably not.

Even when much younger, Wiesel only allowed interviews when very strict ground rules about what can be asked, and what not, were laid down in advance. It is rare, if not never, that he allows any interviewer, Jew or not, to ask him any non-softball questions. Is Heidi aware of that ? Probably not.

On this website, I have already attacked and accused Wiesel of many things, mainly pointing out the many lies he has told.  He has made no attempt to answer any of it.  Has Heidi read most of what is on this website? Surely not. She has read the sidebar with the Wiesel Quotes, and the title. She wants Wiesel to explain what he meant by the “silent, blue sky” at night – she’s sure he can.  But Heidi, Wiesel didn’t write that he saw the blue sky in the fire, as you say,  but that the fire was burning under the silent blue sky … at night. Please keep things straight — one thing I can’t tolerate is sloppiness when talking about Wiesel.

Heidi compares the Jewish book “Night” to the Jewish comic book,Maus,” by Art Spiegelman, and admires them both because they “differentiate the SS/Nazis from the German people,” she thinks. But they don’t. Elie Wiesel has famously written, “”Every Jew, somewhere in his being, should set apart a zone of hate — healthy, virile hate — for what the German personifies and for what persists in the German. To do otherwise would be a betrayal of the dead.”  He also thinks it is perfectly proper and even necessary for ordinary Germans, 70 years after the war ended, to continue to supply “survivors” and Israel with billions more euros … money these innocent Germans are taxed for. But Heidi doesn’t stop to think things through. If she would read more of Wiesel’s writings than just “Night,” she would learn far more about the real nature of the man. If she would read everything on this website, she would really learn about him.

Wiesel has also said that he will never  knowingly be in the same room with a holocaust denier! He wants nothing at all to do with them. I am not only all German, but a holocaust denier. So how would he give me an interview?

Heidi makes a distinction between German and Nazi, but I do not. She will say, “Oh, no, not anti-German, but anti-Nazi.” In a second letter that I received from her she told me about her grandmother’s life in Germany right after the war and said of her family, “They weren’t Nazis.” I say, too bad, what were they then?

Same setting as feature photo – here we see more of his arm, but when enlarged it is nothing but a shadow.

Loupi doesn’t give a source for this photo. Where else can it be seen?

 

 

 

 

 

 

 

 

 

 

 

 

 

 

About Wiesel’s left arm, she sends me to the page put up by Loupi Smith, a notorious Jew who probably photoshopped the b/w picture of the young Wiesel (right). If you zoom in on it, nothing that looks anything like numbers shows up.  And where was it taken? We have seen plenty of unretouched pictures of Wiesel’s arm where nothing is visible. As to the color photo of the older Wiesel (above) – I have for some time had this small b/w version (above left)* that shows more of his arm, and the darker smudge turns out to be nothing but a shadow. Absolutely – it is not a number. To prove Wiesel has a tattoo, Loupi has to do better than this. And so does Heidi. For instance, a quality magnified view that shows A7713, not just a smudge. Maybe a bit of cooperation from the tattooed person himself  would help. Because all the evidence points to the fact that he took another man’s number for his own after the war. The evidence of his handwriting is also conclusive.

[*These two photos also show that a professional photographer was at work — these are not just casual shots of Elie reading in his office! They are staged.]

The world today (at least anyone who has any interest in it) does know how bad things were in Germany after WWI. That information has been widely disseminated. Most people have sympathy for the Germans of that time.  But Heidi wants to equate the suffering of the Germans after WWI with the suffering of the Jews during WWII.  Jews, however, and Elie Wiesel in particular, will never go along with that! Why doesn’t Heidi have anything to say about the even worse suffering of the Germans after WWII?

Heidi got even more carried away in her second letter:

 My grandmother suffered terribly from the poverty in Germany after the 1st war—she was only a year old when her father died as a soldier in 1914, and her mother was left with many children to take of, all on her own, as NO social assistance was available at that time.  My Oma had no shoes.  She picked potatoes in her bare feet for Jews.  You could never possibly understand such suffering, could you?  Where were you during that time?

Where was I? Just like Heidi, I wasn’t yet born! How old does she think I am?

I advised Heidi to write to Elie herself and get her own interview — if she thinks it is possible that such a request would even get to him. She answered that she did intend to write to him at his Foundation, a kind of a fan letter, but she didn’t expect to receive a reply. She said:

My only intent would be to express the empathy I feel for all that he suffered.  We are all humans, are we not?  I believe that he wrote the book while experiencing dreadful pain of those horrible memories, done by war criminals, not the common German citizen of that time.  He is very intelligent and well-educated—a special person to me, as he understands human suffering on a very deep level.

Heidi, in her high-mindedness  is deeply ignorant. In the photo above right, probably taken in 1946, Wiesel looks mighty healthy and confident. He did not suffer; he made other people suffer. Those who ran the concentration camps were not “war criminals” and were not different from the common German citizens’  like her family, who she pointed out were “not Nazis.” And Wiesel was not well-educated – he was barely educated, except by an odd assortment of rabbis. His doctorate is “honorary.” So she strikes out all the way around. Our Heidi is just another brainwashed German who bows down to kiss the feet of the Jews, thinking that it will be appreciated and everything will be made right thereby. After all, we’re all humans, aren’t we?  ~~

Holocaust Industry continues to prepare for the death and sainthood of Elie Wiesel

Wednesday, May 14th, 2014

By Carolyn Yeager

Childhood home of biggest con-man in holocaust history becomes “education center” for hoax-a-cost lies

Museum to open May 18 in the Romanian town of Sighet

Above: Wiesel "childhood home" in Sighet, Romania in 2007 after remodeling. Note identifying plaque attached at right corner.

Same building as it appeared in 1965 before Wiesel's great fame. "Night" was published in 1960 but didn't start to sell until the 1990's when the US media establishment began to promote it and schools bought it.

The “learning center” will be dedicated to the alleged 13,000 local holocaust victims who will have been receiving monthly checks from the Federal Republic of Germany for the past 65 years (either they or their relatives).

This rip-off “education center” is sponsored by the Conference on Jewish Material Claims Against Germany, the Romanian Jewish Federation* and Limmud FSU, plus the Government of Romania and the City of Sighet (it’s good for tourism). Interesting that the Conference on JMClaims can spend the money it gets from Germany on projects like this, but it can … on the basis that it somehow helps survivors. Indeed, it helps them to keep up their fiction. *I can’t find an organization of this name. 

Everything is being done to establish physical memorials to Elie Wiesel in as many locations around the world as can be conjured up, in consideration of his advanced age (85) and inevitablility that his death could come at any time. As usual, though, the Jewish interests behind the “Elie Wiesel Legend” seek to use as much Goyim money as possible to cover the costs. Wiesel himself has been doing that exact thing during his entire career as a professional victim and survivor.

More Letters of the Week

Friday, October 18th, 2013

By Carolyn Yeager

In January 2011, I featured a Letter of the Week from Hailey S. In November the same year I featured two more, from Shelby and Sarah. Now I have received three more complaints about this site from (another?) Hailey, a Katie and a Lauren — right in a row.  Thank you ladies!

But it’s an odd thing — the latest three were all sent from the same computer. And with an email address that ends in the same edu., which I won’t reveal. I’m not even sure it’s legitimate … that is, a real school.  Could these young ladies be friends conspiring together in writing their comments? Could they even be the same person using different names and slightly different email addresses?

The content and point of view is similar, but written in different ways. You will find that “belief” and “believing”  are the major basis for, well, believing the “holocaust.” These comments are also similar to the earlier ones I published from Hailey S, Shelby and Sarah, although better written and thought-out. So I could reply to them all together, but since they are written to three different blog articles they appear on different pages. This is why I decided to reply to them here, under the title of “More Letters of the Week.”

First, from Hailey, who sent her comment to “Elie’s Adventures in Buchenland” on Oct. 14:

I find the trivialization of the Holocaust extremely disgusting. It maybe that some don’t believe that Elie Wiesel was an actual part of the Holocaust, but that does not mean anyone has the right to make fun of or make light of a horrific historical event. An event that almost entirely wiped out an entire group of people. There is an amount of dignity that must be maintained when dealing with this horrific time in history.

I already replied to Hailey on that page, so I’ll just say here that she’s free to express her feelings but I hope she understands that that is all she’s doing. Hailey has been indoctrinated into believing that “Holocaust survivors” are telling the truth about their “horrific” suffering and that “an entire group of people [by which she means Jewish people] were almost entirely wiped out.” Honest research has shown otherwise, but Hailey prefers to ignore this research.

The second comment is from Katie, who sent her comment to Elie Wiesel Was Not in Buchenwald Made Simple on Oct. 16:

I think that there could be a logical explanation to explain the holes in Elie’s story. I cannot bring myself to believe that someone would fictionalize a story on the holocaust and its terrible events. When someone under goes a traumatic event they will most likely not be able to remember every detail perfectly therefore he may have been confused on the dates and times. Elie has also grown older in age which also may make it difficult for him to remember. His book Night, is very detailed and descriptive which makes it difficult to believe that he could make those events up. This blog also states that Elie has not been asked to explain his discrepancies in his “tale”. Could it possibly be because there is no solid proof to question his story? And if he wasn’t actually a survivor than his book is still an incredible account of a Jewish person in the Holocaust and is still educational and provides people with an insight to the terrible things that happened.

Poor logic here. Katie says, “I cannot bring myself to believe …” — she is also putting her belief first. How many times can we repeat that reality is not about belief.  It’s about facts and evidence. Belief belongs in religion — in this case the religion they have all been brought up in: Holocaustism.

Katie brings up belief a second time, saying in essence that after reading  Night, she finds it “difficult to believe that he could make those events up.” But Wiesel is primarily a fiction writer and has made up lots of stories about Jews; in fact Night was for a long time listed and sold as fiction! Good fiction makes us believe it’s real even when we know better.

As to the “logical explanation” Katie thinks could be found, she doesn’t come up with one. Illogically, she says that Elie was traumatized and thus not able to remember well. But Elie has always said he waited for 10 years to write his book so that he would have a clearer mind about it. Her other “logical explanation” is: Elie is now elderly and has a poor memory, thus he gets mixed up on dates and times. But Elie wrote Night in 1955, and it is in this book that the problems exist — the book itself is inaccurate and inconsistent. Since that time he has continued to say different things — inconsistent things.

Katie’s final remark falls back on what the bulk of “Holocaust” defenders come up with: Even if he wasn’t a survivor, it’s still an “incredible [fictional] account” providing an insight into the terrible things that happened. How does he know what happened if he wasn’t there? He made it all up, taking the framework for what others had already said about it.  Stop defending this multi-millionaire shyster, Katie.

Third, is Lauren, who sent her comment to Ken Waltzer inadvertently supplies proof that Elie Wiesel was not at Buchenwald on Oct. 16:

I find this constant speculation about the validity of the Holocaust and its survivors extremely disturbing. The Holocaust was not a glamorous event, therefore, I find it hard to believe that someone would make up a story about being a victim of such tragedy. While I realize that many people would consider my opinion to be a ‘too optimistic’ view of human nature and morality, there is a lot of information to support the fact that Elie Wiesel was at the camp without the information that Mr. Waltzer is supposedly with-holding.

Once more, we find the belief mode: “I find it hard to believe that someone would make up a story…” Why? Hundreds of fake survivors have done so. What does it take for you to give up this childish belief in a religion of sadistically persecuted Jews?

You say it is not a glamorous event … but for ordinary “non-glamorous” Jews it is the ultimate stardom, and a very lucrative source of money too. Not only from the books they write, but also from the talks they give on the “speakers circuit” — and how they love all that respectful attention. They also love fooling so many Gentiles.

You say “there is a lot of information to support the fact that Elie Wiesel was at the camp …” No, there isn’t! This entire web site is devoted to showing that the alleged “information” is false or simply does not exist. Yet you cling to your belief in the non-existent. That is religion, not history, Lauren.

You are also mis-stating the case when you say Mr. Waltzer is withholding information. He is withholding nothing, for he doesn’t have the information he claims. Your Mr. Waltzer is another fraud who’s been caught in his frivolous promises. I know it’s tough for you to accept. But logic should tell you that if Waltzer had the information he would have put it out there already. He is embarrassing himself as a university professor by remaining silent and not publishing it. In failing to do so, he is proving my point  …  not yours.

Well, young ladies, thanks for your written words. They are a treasure. You are of course welcome to write again, but I caution you that I expect you to address my replies to you in some way. If you just write more of the same I probably won’t publish it. I don’t want to bore the readers. So step up to the plate!

Elie’s Adventures in Buchenland

Sunday, July 28th, 2013

By Carolyn Yeager
Copyright 2013 Carolyn Yeager
(last edited on 7-30-13)

How puzzling all these changes are! I’m never sure what I’m going to be, from one minute to another.”
― Lewis Carroll, Alice’s Adventures in Wonderland

 

Introduction: In Elie Wiesel’s book Night, we find the scenario and characters changing often, and in many cases, with little rhyme or reason that is apparent to the reader. One easily concludes that, like Alice’s Adventures in Wonderland, it is a work of absurdity.

In Lewis Carroll’s classic, nothing makes sense because nothing has to make sense – the intention was to be a “childish” type of foolishness or make-believe from the start. It is an example of literary nonsense (1) genre. Interestingly, we find similar examples of nonsense and absurdity in many of the stories and writings of self-proclaimed “holocaust survivors” – and we put Elie Wiesel into this category. This is why Alice’s Adventures in Wonderland is such a good fit for a parody of Elie Wiesel’s Night.

Cast of Characters:

Elie = Elie Wiesel

White Rabbit = Ken Waltzer

Father = no such person has been found

The King and Queen of Hearts = SS-Totenkopfverbände (SS-TV)

The Duchess = Hilda Wiesel

The Cheshire Cat = Carolyn Yeager

The March Hare = Antonin Kalina, Czech communist block leader

The (Mad) Hatter = Gustav Schiller, Polish Jew block leader

Elie is quite bored one warm afternoon at the Jewish orphan’s mansion in France where he lives. This is not unusual for Elie, who has absolutely nothing to do all day but play chess or study the Talmud or other holy texts of which he is known to be almost fanatically fond. Today, though, no one was around the chess table that had been set up outdoors under a large tree, and Elie becomes a bit dreamy, maybe even sleepy. He is suddenly brought wide awake again when he sees a White Rabbit run by, looking at its pocket watch and muttering “Oh dear, oh dear, I’m going to be late!”

Elie, having never heard a rabbit speak to itself before, let alone have a pocket watch, impulsively runs after the comical creature right into a large rabbit hole. He feels himself slowly falling a long distance before he comes to solid ground. When he does, an unrecognizable landscape of trees, shrubs and creatures such as he has never seen before greets his blinking  eyes, and a feeling of being an innocent young girl in an enchanted garden comes over him.

Before he can wonder too much at this, he catches sight of the White Rabbit again and follows him until he is stopped by a barbed wire fence. Standing before it, just the thought of how he might squeeze through the wires to the other side as the rabbit did causes him to shrink to just the right size to step through. As he does—suddenly—he is in a closed railway car with many other people, Jews like himself.

Elie is so unhappy at this turn of events he begins to cry. He cries so much and so hard his tears flood the rail car, making all the others inside very angry, including his own late father whom now, however, seems to be very much alive. As the water made up of Elie’s tears rises closer to the top of the boxcar, the door opens and the inhabitants swim out with the rushing flood.

Appearing for all the world like a catch of wet fish flapping on the platform, the unfortunates find themselves being questioned by a large Caterpillar-looking officer seated on a high stool smoking a hookah. But not one of them is able to answer the officer’s questions as to the particulars of who they are.

“I’m afraid I can’t explain myself, sir. Because I am not myself, you see?”
― Lewis Carroll, Alice in Wonderland

The Camp Buchenland

The hookah-smoking officer tires of their inability to name themselves and, pointing in a certain direction, tells them to march that way to a camp where they will get dry clothes. Once there, the group lines up in an open assembly area and is told they are in Buchenland, the kingdom of the Queen of Hearts who, in spite of her kindly-sounding name, gives orders that must be obeyed. Ordered to now go to the showers where they would also receive the promised new clothing, Elie and Father already fail to obey.

The entrance to the showers is crowded with pushing, shoving people. Father sits down on the ground outside, “I can’t go on anymore; I’ll wait here until we can go into the showers.” As the two lose themselves in an argument over the subject of impending death, the electric lights go out and a loudspeaker commands that all must now be in their assigned barracks.

In haste, Elie follows a crowd into a nearby barracks, where, still unshowered, he falls to the floor and sinks into a dreamless sleep. It is only in the morning that he realizes he is alone; he must have lost his father in the rush to the barracks, and then forgotten about him! Going in search, he wanders about the camp for hours, unmolested by any officers or guards of the Kingdom. Happening upon a place where coffee is being distributed, he gets in line for a cup and magically hears the voice of his father calling to him.

From then on, for the next 7 days (as well as days can be counted in Buchenland), Elie keeps coming back to his father, looking after him in a rather haphazard fashion. Father is not well, not well at all, and Elie, “for a ration of bread,” is able to secure a cot next to his father in the barracks.(2) But a few days later, Elie is sleeping on the upper bunk, above his father, because of his (Elie’s) bandaged foot.(3)

The time comes that Father passes his last breath in his bunk during the middle of the night. According to Elie’s reckoning, it is February 8th-9th, 1945. But elsewhere, Elie states his father died on the night of January 28-29, and again on the 18-19 of Shevat, 5705, which corresponds to February 1st.(4) Elie is both secretly relieved and personally devastated over the loss of Father and blames it on the cruelty of the officials of the Kingdom of Buchenland, calling it murder.

The Queen of Hearts learns about young Elie’s defamations against her health care system, and at the same time the multiple death dates he asserts for his father, and proclaims with great indignation that this cannot be allowed in her Kingdom. The King agrees and they summon the culprit to their presence. After listening to Elie’s disconnected narrative of how he came to be in Buchenland and how he lost his father, she loses patience with the constantly changing versions of his story and shouts “Off with his head!”

Elie is put on trial

Elie is taken to court to be tried for the offense of butchering his father’s date of death. The King and Queen are seated on the high bench. Elie is formally charged with reckless endangerment of the facts of his father’s death. To everyone’s surprise, The Duchess arrives at the court, accompanied by her cat, and asks to testify for the accused. She is granted her request and takes the stand.

You know, [father and son] did a long march from Auschwitz, then they put them on the train to go to Buchen[land]; [Father] died gasping for air. When he stepped off the train, he died gasping for air; at Buchen[land]. But [Elie] knew the date.(5)

The Queen frowns; she is impatient of such testimony that adds even another version of the death in question—what can The Duchess be up to anyway? Then the Duchess’ Cheshire Cat begins to speak, saying the entire court is out of order because the father of the defendant is not the same as the 44-year old man who actually died and is listed in the Buchenland death records; therefore the date that Elie’s father died is irrelevant. Angered to hear it said that her court is out of order, the Queen shouts “Off with his head!” pointing to the Cheshire Cat. As the Queen’s guards move toward the cat to seize him, he cleverly disappears his body, leaving only his head for the spectators to see. How then can his head be chopped off?

Realizing she has been outwitted by a cat, the Queen then turns to Elie and declares him “Guilty! Off with his head!” As Elie is being escorted to the place of execution, he and his guards meet up with the Cheshire Cat again, now sitting in a tree. The Cat advises them to go to the March Hare’s house instead, warning, however, that the Hare is quite mad. “But then, everyone here is mad,” the Cheshire Cat adds with a grin, before he disappears altogether, leaving only his grin still floating in the air.

Who in the world am I? Ah, that’s the great puzzle.”
― Lewis Carroll, Alice in Wonderland

The Hatter’s Tea Party

The White Rabbit is again spotted running ahead as if leading them to the house of the March Hare, which turns out to be another barracks, this one called the “Children’s Block.” Inside, the Hare and his companion The Hatter (also mad—in fact “mad as a hatter”) engage the children in a continual tea party intended to take their minds off the dreariness of their surroundings.

Elie, feeling grateful (for a change) to still have his head on his shoulders, takes a place at the tea table. He is hoping for something good to eat, as he has now lost interest in everything around him except food. But while the Hare and the Hatter provide nothing in the way of food themselves, Elie still finds the tea party routine—one of constantly changing seats, asking unanswerable riddles and reciting nonsensical poetry— much to his liking.

The Hatter has red hair, carries a big stick and likes to boss the children around in his Polish Yiddish. The March Hare is actually of Czech origin and is known to be at his most mad during the month of March, which it happens to be at this very time. Thus do the days pass in the children’s block.

The overthrow of the Queen

However, when the month of April rolls round, the Queen of Hearts discovers that Elie has been hidden in the house of the March Hare and commands the whole place be evacuated. Every day, for several days, Elie is marched to the camp gate with the other children—rumor has it either to be taken away and disposed of or to be given bread and marmalade outside the gate—but every day he is stopped right before the gate and returned to the March Hare’s house. No marmalade and no explanation given.

On the 11th, the enemies of the Queen from outside Buchenland arrive in such great numbers that all the King and Queen’s guards are forced to flee, leaving Buchenland in the hands of the Mad Hatters and the March Hares. In their celebratory mood, on the third day of what they term the “liberation,” they throw open the Queen’s royal pantries and a real party begins. Elie greedily gorges himself on whatever comes first to hand, causing a poisonous shock to his system. He falls unconscious, is taken to a hospital and doesn’t recover for two weeks.

Buchenland doesn’t even notice Elie’s absence. The new owners are busy taking photographs(6), writing publicity propaganda and giving tours of the place. Hunting down every last subject of the former Queen also occupies their attention. The non-descript intruder named Elie (not the only one so named!) is quickly forgotten.

But for this particular Elie, when he awoke again, it was like being reborn. The absurd world he had found himself in after following that White Rabbit down the rabbit hole existed no more; he was back at the mansion in France, unthreatened by any harm. It must have been a dream, he thought. But then, “I shall write about what I remember—now, before I forget. Even though it didn’t really happen, perhaps it could have happened. And since it’s there in my mind like a memory, that makes it real enough! Plus it’s a jolly good story.” So, going inside the mansion, he found paper and pencil and began writing of his amazing adventure in Buchenland, as he remembered it. And he called it Night.

Why, sometimes I’ve believed as many as six impossible things before breakfast.”
― Lewis Carroll,  Alice in Wonderland

Endnotes:

1.  Literary nonsense (or nonsense literature) is a broad categorization of literature that uses sensical and nonsensical elements to defy language conventions or logical reasoning.

Nonsense is distinct from fantasy, though there are sometimes resemblances between them. Everything follows logic within the rules of the fantasy world; the nonsense world, on the other hand, has no system of logic, although it may imply the existence of an inscrutable one, just beyond our grasp.

2.  “For a ration of bread I was able to exchange cots to be next to my father.” Night, Marion Wiesel translation, 2006, p.108.

3.  “The sick stayed in their bunks [during roll call]. My father and I thus stayed inside. He — because of his dysentery and I — because of my bandaged foot. Father was lying in the lowest bunk and I — in the uppermost.” Un di Velt hot geshvign, 1955, p.235.

The bandage refers to the foot operation the fictional Eliezer had before he left Monowitz on or about Jan. 15-16. Could he still be wearing the same bloody bandage he arrived with? Of course not—which means he received treatment that he doesn’t want to tell about.

 There is no mention in Night that Wiesel’s foot was still bandaged after 7 days in Buchenwald, and that he could be considered “not fit” for even the ordinary routine. After the march on foot to Gleiwitz, from Auschwitz, Elie never again refers to his foot in Night.

4.  http://www.eliewieseltattoo.com/night-1-and-night-2%E2%80%94what-changes-were-made-and-why-part-two/

5.  From Hilda Wiesel’s testimony to the Shoah Foundation in 1995. According to the time line in Night, she is speaking of February 1, 1945. According to the official time line, it is Jan. 26, 1945. http://www.eliewieseltattoo.com/night-1-and-night-2%E2%80%94what-changes-were-made-and-why-part-two/

6. Including the Famous Buchenwald Liberation Photo, taken on April 16, 1945 in Barracks #56 while the fictional Eliezer was in the hospital recovering from his fictional food poisoning.

Elie Wiesel misses “visit to Chapman” this year

Tuesday, June 4th, 2013

By Carolyn Yeager

Elie Wiesel did not have a visit with Chapman University students this spring. Up until this year, he had completed only two years  of his five-year appointment as a Distinguished Presidential Fellow at the university. 2013 would have been year three.  Wiesel previously arrived at the end of March or in April for about five days. Now it is already June and school is out.

I searched the March 2013 archives of The Panther, Chapman U’s student-run newspaper, and found nothing. It always covered Wiesel’s visits in the past.

The last public appearances that I know of are his speech at Kent State University in Ohio  on April 11th, and his participation in the U.S. Holocaust Memorial Museum (USHMM) 20th anniversary on April 28-29, during which he had to meet lots of people. He looked frail at both events and I imagine he didn’t think he had the energy for more than those.

I have a suspicious thought, however, that he simply ran out of anything of even pretend-value to say to young students, and is now begging off his 5-year appointment. I think at the time, shortly after the Bernard Madoff scandal broke, Wiesel felt he needed money and the California Jewish funders of Chapman University’s holohoax wing came up with this idea. Wiesel grabbed it, but now doesn’t care as much, being that his son is a Vice-President at Goldman Sachs. He’s probably made up his losses already.

Wiesel had heart by-pass surgery last year, about which he wrote a book, naturally. So though he shouldn’t be having heart trouble, we may be seeing quite a bit less of him from now on. At 84, he needs to conserve his energy.

Pictured right: Elie Wiesel in younger days poses with a large bronze bust of himself that adorns the entrance to the Sala and Aron Samueli Holocaust Memorial Library at Chapman University. It opened in April 2005 and is like a little holocaust museum right there on university grounds.

*     *      *

I have updated the Page titled “Famous Photo of Buchenwald Survivors”, which is accessed under “The Evidence” > “Photographic Evidence” on the upper menu bar. I hope you will take a look at it. I’ve added quite a bit to what was there, and also removed some things that I no longer agree with.

This photograph is an amazing study in the use of photo-montage and general photo-manipulation by the U.S. Army OSS, and the false claims by “survivors” to be in the picture.  In many cases, it seems to be mainly ego-gratification–to claim to be in an iconic image representing an important historic time of one’s people. But there is also in some cases a desire to add one’s own “witness” to the false ideas attributed to Buchenwald–a climbing on, so to speak.  Such a willingness to bald-face lie is  hard for non-Jewish people to fathom.

 

The enemy in our midst: Elie Wiesel’s USHMM celebrates 20 years

Monday, April 29th, 2013

By Carolyn Yeager
copyright 2013 Carolyn Yeager

How the United States Holocaust Memorial Museum in Washington DC uses our money to further goals that serve International Jews.

Elie Wiesel and the above-named holohoax museum are as linked together as the military-industrial complex. Wiesel serves Israel and the International Jewish power structure, and in turn, it looks after him and ensures that he is not only wealthy, but famous and covered with honors and decorations that bring him respect.

The United States, since Woodrow Wilson and the 1913 takeover of the U.S. Treasury by the Jewish banking cabal’s Federal Reserve System, has been a captive nation. Even though it appears to be the most powerful nation on earth – that is appearance only if you define a nation as being governed by and serving the people who formed and created that nation.

The truth is, the American people have a foreign parasitical entity attached to our nation, which has changed its very demographic make-up and just keeps spawning more and more anti-American policies. One of the spreading tentacles of this parasite is the United States Holocaust Memorial Museum.

When one studies this museum, how it came into being and how it operates, one can clearly discern it’s parasitical nature – and why, rather than contributing to the national well-being, it takes away from it.

This week, Sunday and Monday April 28-29, is the culmination of several months of “commemoration” of the museum’s 20th year of existence.1 It celebrated its 10th anniversary in 2003, so I assume there will be a propaganda-filled anniversary commemoration every 10 years from now on – and maybe they’ll throw in a 25th too – unless it is put out of business. Following are some reasons the USHMM should be closed down.

It was organized and brought into being under false pretenses and for illegitimate reasons

In the 1970’s , a group of Jews (Elie Wiesel among them) began meeting for the purpose of organizing into a cohesive force to bring about a major memorial to “holocaust survivors” located in the United States.

No Americans had been involved in the deportations or internment in camps in Europe between 1941-April 1945, so a memorial in the U.S.  to the people who were had no justification. However, many European Jews had managed to emigrate to the U.S. in the 1950’s and 60’s and formed in enclaves.  These  Jews were encouraged to use their time-honored tactic of eliciting sympathy for their alleged persecutions in order to win non-Jews over to the cause of Israel.

Since Americans are so highly propagandized (by Jewish Hollywood and Jewish media), it worked. During the 1970’s a highly-watched television miniseries “Holocaust” and lots of magazine and book attention preceded their proposal to President Jimmy Carter to appoint a special commission to look into a U.S. memorial to “The Holocaust.” In 1978 Wiesel sold the idea to Carter, when Carter was having difficulty showing successes by his administration. Winning the favor of the Jewish voting block was an obvious necessity for a second term. In this atmosphere, Carter appointed Wiesel to head The President’s Commission on the Holocaust to explore the idea of a memorial, with the aim, as Wiesel wrote to Carter, of “fighting genocide.”  The American people had nothing to say about it.

A report was submitted to Carter on Sept. 27, 1979, recommending the establishment of a museum, an educational foundation and a Committee on Conscience. (Did the American people need the Jewish immigrants they had treated so graciously to “prick their conscience” to help them become aware of  guilt they didn’t know they had?)

Right: Jewish contributors, The Meeds, meet Pres. Carter as he officially receives the holocaust commission report from Elie Wiesel, standing behind Carter. It’s all politics.

One paragraph taken from the very long report reads:

Granted that we must remember, Mr. President, the next question your Commission had to examine was whom are we to remember? It is vital that the American people come to understand the distinctive reality of the Holocaust: millions of innocent civilians were tragically killed by the Nazis. They must be remembered. However, there exists a moral imperative for special emphasis on the six million Jews. While not all victims were Jews, all Jews were victims, destined for annihilation solely because they were born Jewish. They were doomed not because of something they had done or proclaimed or acquired but because of who they were: sons and daughters of the Jewish people. As such they were sentenced to death collectively and individually as part of an official and “legal” plan unprecedented in the annals of history. [my underlining -cy]

And you might be surprised at the names of the 34 members – some quite recognizable, but all Jews, except maybe Telford Taylor of Nuremberg fame … or is he too?2

Consider that Carter was now gearing up for his re-election campaign, which was going to be very tough, and the members of the House of Representatives were also facing re-election, plus a third the Senate. Congress voted unanimously to establish the U.S. Holocaust Memorial Council, with Elie Wiesel as Chairman.

Once they got that far there was no turning back.

From 1980 to 1993,3 Jews put their plans in motion

Almost 2 acres of land adjacent to the National Mall were freely given by the federal government (again, without the people’s consent) for the construction of the building, which was paid for by private donations. This way, Jews had total control over the design.

You can see from the model at left (which apparently the museum directors do not want to be seen as it’s not on the USHMM website) how close the museum (which you can recognize by the temple-shaped structure on the Plaza side) is to the Washington Monument, arguably the most defining national monument in the city.

Groundbreaking ceremonies took place in 1985 – you can be sure officiated by plenty of rabbis blessing the effort. They even got one of the streets that bordered the construction renamed Raoul Wallenberg Place.4

Dedication ceremonies took place on April 22, 1993 (pictured right), and included speeches by President Bill Clinton, Chaim Herzog, president of Israel; Harvey Meyerhoff, Chairman of the Memorial Council; and the museum mascot  Elie Wiesel. The sell-out of a nation!

In the following year, 1994, seeking to make more of a connection to American citizens (perhaps there was some criticism as to why this grotesque edifice even existed amongst our national monuments in the prime “tourist” section of our nation’s capitol?), the plaza shown here was dedicated to General Dwight David Eisenhower and the “soldiers who fought under his command.” Guess they had forgotten to do that earlier, caught up as they were in their self-love and self-congratulation.

Twenty years later,  the “after the fact” narrative and the guilt-tripping  just gets bigger

To mark it’s 20th anniversary, the museum is having a “historic gathering” of ” survivors” and WWII vets, plus a four-city traveling exhibition tour with the aim of impressing  into impressionable minds the “continuing relevance of the Holocaust.” The four cities are Boca Raton, Los Angeles, New York and Chicago. It costs a lot of money to send full-scale museum exhibitions around the country like this.

Today, Monday, April 29, is the big “geriatric parade” at the museum, with speeches by former president Bill Clinton and Elie Wiesel, who were both on hand 20 years ago. They make the claim it was WWII veterans who “ended the Holocaust.” The purpose for that claim is to connect the holohoax to America via the American GI’s who allegedly liberated some of the camps. That’s why Susan Eisenhower (pictured right), granddaughter of ‘General Dwight David,’ was awarded this year’s “Elie Wiesel Prize”, their highest honor. (By engineering a Nobel Peace Prize for Wiesel in 1986, “holocaust survivors”  assured themselves of a greater perception of legitimacy.)

Museum Director Sara Bloomfield emphasized that the museum’s main goal is to honor the memory of the 6 million murdered Jews. “We felt it important (while the vets are still with us) to make a commitment to them that this institution will carry forward this legacy.” Thus, the theme for this 20th anniversary is “Never Again: What you do matters.” It’s actually a giant guilt trip on White Euro-Americans.

The special anniversary exhibition is titled “Some Were Neighbors: Collaboration and Complicity in the Holocaust” (poster for the exhibit pictured right), an allusion to all those guilty ones who stood by and did nothing to prevent the “terrible treatment” of the Jews. What they never consider however, is how many thought the Jews deserved it. Of course, it must be understood that the narrative of the horrendous suffering of Jews has been wildly exaggerated beyond all semblance to the reality. This, however, is not allowed to be said.

A feature of the exhibit is sound recordings of “survivors” telling their strange stories – like Stanislaw Ochmann who, in Poland, says he transported Jews in a wooden wagon to a cemetery to be shot. As the mothers were raked by machine-gun fire, their little children clinging to their skirts were not hit, but all fell together into the pit and were covered over with dirt. Then – “the earth was moving” because “they were still alive!” This is the typical make-believe these “historians” and “researchers” at the USHMM want Americans to believe.

The museum spends an inordinate amount of time and resources talking about Nazi Germany.  Yet the curator of “Some Were Neighbors,” Susan Bachrach, says she is challenging the idea that the “Holocaust” was primarily about Hitler and other Nazi leaders. “The Holocaust wouldn’t have been possible without enormous indifference (Wiesel’s favorite word) throughout Germany and occupied Europe, but also thousands of people who were ‘just doing their jobs’.”

All of the above indicates that the goal of the powerful Jewish holocaust lobby is to convince Euro-American Whites that it is their duty to forever protect the rights, interests and privileges of Jews in non-Jewish societies. They want to convince us that Jews are the people most vulnerable to persecution, through no fault of their own.

This is the game plan. How is it working?

What does it cost the nation and why not let them do it all themselves?

According to their own accounting, which you can see here, their 2011 financial report5 shows this:

Budget
2011  –  $48,400,000 Federal …. $36,500,000 Non-appropriated     Total $84,900,000
2010  –  $48,000,000 Federal …  $33,600,000        “           “            Total $81,500,000

Sept 30, 2011 Financial Position
Cash balance:                  16,000,000
Long term investments:  205,179,192

The museum is exempt from income taxes, and presumably property taxes on their prime real estate.

The museum received $48.4 million from the federal government, but they raised $36.5 million on their own. It also has “long term investments” – money invested in stocks and securities –  totaling over $200 million. With that kind of money available to them from private sources, they can support this entire project on their own. Without the federal funding, they would get even more money from private donors. The reason they went after federal government sponsorship is to give themselves the legitimacy it brings to their cause:  eternal “Holocaust Remembrance.” To be able to present themselves as “speaking for the American nation,” not as speaking for Jewry, which is what they are actually doing.

In the now-official mission statement of the U.S. Holocaust Council, it’s first and only requirement, along with creating a museum memorial,  is to conduct the annual civic observance of the “Days of Remembrance.” But they want to go way beyond that. They keep increasing their goals to be achieved. For instance:

In 2011, they continued to expand the victim’s names list and shared the information with Yad Vashem. Assisting a government institution of another nation, using our nation’s funds! In the world’s only Jewish state too. This is clearly Jews helping Jews in a Jewish project that only Jews care about. But also, who cares what the victim’s names are? Add the fact that this is totally unreliable information, but neither the USHMM or Yad Vashem care one bit about reliability, but only whether it’s good-sounding propaganda for their cause.

Another costly project of 2011 was the distribution of 6,500 Days of Remembrance DVD Planning Guides – an increase of 30% over 2010. The Guide was sent to 67 military installations abroad, including Iraq, Afghanistan, Germany and South Korea. These are elaborate how-to packets, featuring historical background material (lies), poster sets, videos, readings, personal histories and even that victim name list. This is pure Jewish propaganda from their point of view only, all coming under the auspices of a U.S. government-approved program.

The museum also “served” over 3000 members of the judiciary in nine states, giving them Continuing Legal Education credits in Ethics (?! Jews are the least ethical people) for completing their course of study. Can it get any more obvious what is going on?  The USHMM is in the same business as the Anti-Defamation League of B’nai B’rith. The report also brags that over 2000 law enforcement officials completed “training,” including 150 Chiefs and top leaders.

Finally, they implemented a Propaganda Initiative aimed at journalists and diplomatic officials via special programs such as:

A final note: For their 20th anniversary, the museum launched a campaign to raise $540 million by 20186.  It has already secured gifts totaling $258.7 million. The campaign will double the size of the museum’s endowment. Also, a $15 million gift from “holocaust survivors” David and Fela Shapell will help build a new Collections and Conservation Center. This shows the limitless amount of money available to them.

Should the American taxpayers, who are overwhelmingly NOT Jewish and never involved in the holohoax in any way, be used to promote a singularly Jewish perspective on world history and current affairs? The answer has to be no, but then there is that fear of the jews ….

End notes:

1.  Some interesting numerology on the date carved into the museum plaque (first picture). Note that the date on the museum is April 22, 1993. That adds up to 4 (april) plus 4 (22=2+2= 4) plus 4 (1993 = 1+9+9+3 = 22 = 4).  So it is 4+4+4 = 12. The Twelve Tribes of Israel? Do you think Jews would let their museum founding fall on just any old date?

2.  Telford’s second wife, Toby Golick, is Jewish. They had two sons, Benjamin and Samuel.

3.  1980 to 1993 is 13 years. Again, 1+3 = 4. Coincidence, I guess.

4.  Wallenburg, a Swedish diplomat,  is one of the the “Christian” heroes who “rescued” many Hungarian Jews, according to their narrative.

5.  http://www.ushmm.org/notices/performance/2011/performance.pdf

6.  The 25th anniversary falls on 2018, so we can believe they will have a big celebration then, too. Don’t we know Jewry will always be working from at least a 100-year plan.

Elie Wiesel flops at Kent State Convocation Center

Sunday, April 14th, 2013

By Carolyn Yeager

Elie Wiesel in the Kent State Univ. auditorium. Photo by Bob Jacobs

Wiesel demonstrates he has nothing to say to the world when the only news outlet to write anything at all about his speech is the Cleveland Jewish News.

This much-ballyhooed return visit to Kent State University on the April 11 anniversary of the “Buchenwald Liberation” in 1945 proved to be as  “much ado about nothing” as the earlier event 68 years ago really was in retrospect.

Wiesel, 83, looking tiny and munchkin-like sitting in a big yellow chair on the stage, uttered the same phrases we’ve heard for decades and they are sounding more hollow than ever. At kentwired.com, [www.kentwired.com/latest_updates/article_25df8c65-c166-57b2-9a99-b89175cd7a3c.html] a University website, we find this summing up of the speech:

One of the major themes of Wiesel’s speech was the importance of having hope and his struggle with believing there is such a thing.

“Where there is no hope, our road and our path is to invent it,” Wiesel said. “I am here to teach you my hope because without it, I wouldn’t be here today.”

Invent it. That’s what Wiesel is good at: inventing things. He offered other similar thoughts that Kentwired considered worthy of quoting but are, in my opinion, devoid of any relevance when pondered for a few seconds, such as:

“For every word that a holocaust survivor writes, there are 10 more that haven’t been written,” said Wiesel. “Whoever listens to a witness becomes a witness.”

My comment on the first sentence: This is true of everyone’s written words. On the second: This well-worn phrase of his might be what is engraved on his tombstone – he has used it so often. Of his supposed liberation by U.S. soldiers at Buchenwald, he said:

We had lost every concept of how to feel. We did not know what it was like to be free.

“I believe in the virtue of gratitude,” Wiesel said. “Simply to say to each other, thank you.”

The first is patently false. It discounts all the uprisings that supposedly took place, all the resistance activity in the camps, and the fact that Wiesel only claims to be a detainee for one year. One doesn’t lose memory of freedom in one year. The second bit of wisdom takes care of not answering questions about Buchenwald nicely, doesn’t it.

At the Cleveland Jewish News (CJN), reporter Carlo Wolff ([email protected]) tries to build up the importance of Wiesel’s utterances by writing that he  “delivered a lesson in history, literature, philosophy and morality, demonstrating his didactic prowess and his belief in the power of continuity.” I must not be intelligent enough to grasp the greatness of this speech, which Wolff tells us was appreciated by “a rapt, sell-out audience of 5000” … mostly fellow Jews, I would say. I’m convinced that Jews from all around the broader area drove to Kent to see, hear and support one of their own, who has always fought for Jewish and Israeli  interests.

No one noticed Wiesel’s mic was off for first 20 minutes

But Wolff had enough of the journalist in him to tell us about the following screw-up that must have embarrassed Kent State President Lester Lefton, also a Jew and the man who invited Wiesel to the campus.

The first 20 minutes of Wiesel’s April 11 talk almost fell on deaf ears because his microphone wasn’t turned up; most followed his eloquent words as they scrolled out on giant screens flanking the stage.

According to Wolff, Wiesel didn’t refrain from his familiar finger-pointing at the Germans.

He remains appalled by the Nazis. “The enemy managed to push its crimes beyond language,” he said, explaining the difficulty he has (and the obsessions that dog him) in telling a story that can never ultimately be told.

“They had education. They had degrees. So what happened?”

What happened? Their education helped them see clearly that Jews were a danger to their German social order – and so they were, and are. It is really only Jews who commit crimes “beyond language,” if such a thing exists. It is Jews in Israel that force pornography into Palestinian homes via their television sets, at the same time they are attacking them militarily. Only Jews would dream up something like that. Likewise, only Jews would dream up the kind of concentration camp atrocity stories they tell, atrocities that Germans, Nazi or not, would never think of themselves, and therefore never do.

Tweeting the most pithy remarks of the evening

Kentwired had someone tweeting the highlights of the evening as it progressed. Here is an example of the “best of Elie Wiesel”:

  • “My first passport was an American one. It’s still a symbol of human passion,” said Wiesel. “I owe America.”
  • “Remember there will always be questions that have no answer,” Wiesel speaking about his experience as a Holocaust survivor.
  • “I believe in memory because without it nothing is possible.”
  • “The moment we stop remembering, we stop believing.”
  • “Could humanity get Alzheimer’s? Could history get Alzheimer’s?”
  • “History has gone beyond its limits and therefore forget it no more,” Wiesel says on making sure people don’t forget.
  • “The love of children is the purest of all,” says Wiesel on trying to understand why children were killed during holocaust. [Wiesel had one child who grew up to go to work for Goldman Sachs – cy]

The following were probably answers to softball questions from the audience:

  • “History has not found balance,” said Wiesel on all the chaos in the world. “We are still waiting for redemption.
  • “I simply feel, again, that I have done something,” said Wiesel on his many honors and awards
  • “I couldn’t be who I am if not for those books,” said Wiesel on the many books he’s written

Have you had enough? It doesn’t get any better. And it all sounds very similar to Wiesel’s speech last year at Xavier University in Cincinnati, Ohio.  To sum up, Wiesel is a fading star who may not last much longer. What can last is the incredible mythology built up around him unless we work very hard to separate reality from nonsense. This takes a consistent effort, not once-in-awhile comments about the same old themes. As we can see, that is actually Wiesel’s style and it’s not very effective. When it comes to the Elie Wiesel myth, it’s the media that has done all the heavy-lifting, not E-lie himself.

This time, even the media didn’t have an appetite for  it.


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