Posts Tagged ‘Night’

Elie Wiesel’s “Night” makes Western man irrational, gasses all logic

Saturday, March 19th, 2016

By Christine Miller

holocaust high priest cover

Holocaust High Priest by Warren B. Routledge, published in 2015.

I ACQUIRED THREE COPIES of Holocaust High Priest: Elie Wiesel, Night, the Memory Cult and the Rise of Revisionism, by Warren B. Routledge. I intend to give one copy to the Marshfield (Wisconsin) Public Library (if they accept), the other copy to Stratford Public Library and one is for myself. I was very interested in what the author, Warren B. Routledge, has to say about Elie Wiesel’s book Night, since I also challenged Night on December 1, 1997. At that time I was still a busy teacher, housewife and mother without sufficient time, nor do I have the meticulousness nor the inclination to be as thorough as Routledge. Neither was I ever at Auschwitz, therefore could not cite the mistakes which Routledge points out that Elie had made in describing the location.

Mr. Routledge has also done meticulous research on dates which are inconsistent. My earlier challenge kept to what to me were obvious absurdities which Routledge has neglected or overlooked. Thus it may be worthwhile to review my challenge.

An appeal to reason

December 1, 1997
Dear Members of the Board:

When Mr. Markwardt, head of Marshfield Public School Libraries, wrote (June 3, 1997): “The German people should suffer a shared guilt that should last many generations,” he invigorated my resolve to fight the gas chamber-holocaust lie. The next generation are my children. Does he and his fellow travelers in spirit really think that I would sit back while they press the mark of Cain on my children’s foreheads? I hereby request that the Marshfield school libraries eliminate “Night” by Elie Wiesel. EW_original Night hardback

Night orignal cover

This is the original “Night” paperback from which the quotes in this article were taken.

“Night” is like a Monte Python skit with this difference. In a Monte Python skit the absurdities are funny. In “Night” the absurdities are pernicious and meant to indoctrinate our children with hate.

There is the Pythonesque episode of the baby toss. “Babies were thrown into the air and the machine gunners used them as targets.” – Machine guns are not used for target practice , but for sweeping a wide field from side to side.

There is the Pythonesque episode of a wildly shooting Gestapo who, instead of shooting at the neck, shot Moshe the Beadle in the leg. “Each one (Jew) had to present his neck … How had Moshe the Beadle escaped? Miraculously. He was wounded in the leg and taken for dead …” – This really must have been a miracle in the truest sense of the word.

There is the Pythonesque episode of the copulating youngsters in an overcrowded train. However, there is one difference. In the skit, only cartoon characters are made to copulate. “Free from all social constraints young people gave way openly to instinct, taking advantage of the darkness to copulate in our midst.” – Our high school students are very liberated, but I cannot imagine any of our sweetheart couples copulating in a train so crowded that the act would have to be performed standing up. Much less can it be imagined of these Jewish youngsters brought up within a society of strict sexual morality, a society which did not condone dating but still relied on matchmakers. I think Elie has a dirty mind.

There is the Pythonesque episode of Juliek playing his violin in a space so crowded that the dead were heaped upon the living. Elie Wiesel asks: “How had he (Juliek) managed to free himself?” – My question is: How had Juliek managed to get his fiddle out uncrushed, and how was he able to move his fiddle arm in order to play from a Beethoven concerto when at the same time Elie was crushed underneath bodies and had to battle for a mouthful of air? The next morning Elie found Juliek asphyxiated by the crush of people. I am not impressed with the reasoning prowess of most people. But nevertheless we expect a certain amount of reasoning and logic from adults which we do not expect from children. Children are therefore extremely vulnerable to atrocity propaganda. If you leave this book in our school libraries you are not doing right by our kids.

Sincerely yours,
Chris Miller

An appendix:

After that challenge I came across another book by Elie Wiesel: “Tous Les Fleuves Vont a Mer – All Rivers Run to the Sea – Memories.” In a long paragraph which I had to shorten (herewith my translation), Elie has this to say. (The whole paragraph has been expunged from the English translation: “All Rivers Run to the Sea,” Schocken Books, New York.)

“That trip in the train, I described it in my first testimony, needs clarification – and it is delicate. It deals with the erotic atmosphere which prevailed in the train. In the French version I say: ‘Freed from all social constraints, the young people gave way open to instinct, taking advantage of the darkness to copulate in our midst.’ [page 20, original Night] Then I rechecked the original version in Yiddish. There the passage reads differently … It describes the timid contacts which never exceeded the bounds of decency. [Not true – it is the same in Yiddish! -cy] How could I have translated that with: copulate? I do not know. … Perhaps I was speaking of myself. … For the first time in my life I could touch a woman. …

“The rest belongs into the realm of phantasy.”

Not only is this episode a case of Elie Wiesel’s phantasy, his whole story is. Routledge wonders if Wiesel ever had set foot into Auschwitz. After rereading “Night” I wonder about that too. “But we had been marching for only a few moments when we saw the barbed wire of another camp. An iron door with this inscription over it: “Work is liberty” (work is freedom)! Auschwitz.” [page 37, original Night]

My comment: Nowadays everybody seems to be familiar with the entrance gate (it is a gate, not a door) with the inscription: “Arbeit macht frei” (work sets you free).

“Work is liberty” is Orwellian like “War is Peace.” How could Elie have made that mistake? I attempt an answer. The French original of “Night” was copyrighted in 1958. During that time neither Auschwitz, Treblinka nor Sobibor were in the news. We Germans were still hammered with the gas chambers at Dachau, Bergen-Belsen and Buchenwald. But slowly a shift took place. The gas chamber stories in the camps on German soil could no longer be maintained. The camps inaccessible behind the iron curtain took their place as extermination camps. Elie Wiesel wrote “Night” before that shift had taken place and was therefore not familiar with the inscription.

Elie was deported at the age of 14. He claims to have had a golden crown in his mouth which everybody coveted, especially the foreman, Franek. A dentist finally broke it out with a rusty spoon. Mengele, whom Elie saw wearing a monocle, and Elie as a fourteen year old having a gold crown are metachronisms (meta, after + chronos, time), chronological errors. As the people of Marshfield don’t drive to Stratford anymore in a stagecoach, in 1940 nobody wore a monocle and a kid did not get a golden crown. A child had his tooth yanked, and only if he was lucky by a dentist. I also do not know how you can get a crown out with a spoon. Needless to say, with Elie, the spoon had to be rusty. [page 50-51, original Night]

After I had written my challenge I got the German translation, “Die Nacht.” In the preface it reads that: Elie Wiesel with his parents and younger sister were deported to Auschwitz. Only later on does the book talk about sisters who remain nameless. (These two sisters were hale and hearty after Auschwitz was taken by the Russians. His younger sister and his mother died most likely in a typhus epidemic). [That is, if they were ever there, and Mrs. Miller does question whether Elie was. -cy]

In the English translation there are no gas chambers. “When he (Bela Katz) heard of our arrival, he managed to get word to us that, having been chosen for his strength, he himself put his father’s body into the crematory oven.” In the German translation it reads: “Als er von unserer Ankunft erfuhr, liess er uns sagen, dass er wegen seiner Koeperkraft dem Sonderkommando zugeteilt und dadurch gezwungen worden sei, seinen eigenen Vater in die Gaskammer zu schieben. In the German translation “Nacht” all the crematory ovens of “Night” are turned into gas chambers. Western man has been made irrational. That was a necessity, otherwise he could not have been made to believe in the absurdities of the Holocaust lore.

In case you are interested:
March 6, 1998
Christine B. Miller
606 Cypress Avenue
Marshfield, WI 54449

Their reply

Re: Decision of Reconsideration Committee on February 12, 1998

This is to inform you that the Materials Reconsideration Committee of the School District of Marshfield voted to retain the book “Night” by Elie Wiesel on the shelves of the Library Media Center in the Junior High School.

You may contact me if further information is needed.

Sincerely,
Ken Krahn
Superintendent of Schools

~~

Christine B. Miller was born in Bavaria in 1935 and lived through the National Socialist regime and the 2nd world war as a child on her grandparent’s farm. She emigrated to the United States in 1956, went to college, married, raised a family and became a high school German teacher in Marshfield, WI. She has published two books: Reality Check and Feldzug im Osten (Campaign in the East). She was interviewed on The Heretics’ Hour in 2011 and 2012.

This essay first appeared in The First Freedom, March 2016.

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.

Wiesel and Winfrey make an Auschwitz soap opera together

Thursday, January 7th, 2016

Priceless_at Auschwitz

Elie and Oprah star in a very boring  film about … walking around in the snow. Here they are in front of the Auschwitz 1 crematorium, feeling the horror.

By Carolyn Yeager

The Germans have been accused of making soap from jewish corpses in Auschwitz , but it takes a jew to make a soap opera there.

Victim Elie Wiesel and victim enabler Oprah Winfrey made a soap opera at Auschwitz on January 29, 2006, exactly ten years ago. The two superstars, along with Winfrey’s film crew, met in front of the entrance to Birkenau and much of that filming was added to the documentary created later in-studio by Oprah’s production team. The resulting 45-minute “movie” was broadcast as part of The Oprah Winfrey Show in May of that year.

Recall it was thirteen days earlier on Jan. 16 that Winfrey announced the “new 2006 translation” of Elie Wiesel’s Night as her newest book club selection. The next day, Jan. 17, Amazon announced it was changing the category of Night from novel to memoir. A lot of questions were raised (as it was known they would be), and the Elie-Oprah Auschwitz trip was intended to distract attention away from those embarrassing questions … to reinforce to the public that Wiesel was a genuine, suffering “death camp”survivor and Night was unquestionably his true story.

It was, in my opinion, a business venture that the advisers to both parties worked out as part of the entire deal between Oprah and Elie. All that the two headliners had to do was show up and act out the roles they knew so well. Oprah has referred to Wiesel as “my world hero” and said she was never the same after reading Night; she was the perfect gullible, unquestioning foil  for him.

It was assumed by Oprah and the manipulated public that Wiesel would be her guide to a place he knew well. (And it would have been a perfect time for him to show his tattoo to the camera … if he had one.) But as I will point out, Elie’s words, or lack of them, expose him as a stranger to that place. He tells fiction after fiction, taken from lurid survivor testimonies that were discredited long ago. The only things he really describes are his emotions, his feelings, his thoughts … which become boring and are not convincing either.

In the film @3:43,  Elie says, “Each time I come, I – I try not to speak for a day or two or three … ” but from what I can discover, this was only the 3rd time Wiesel had been there. The first was on Janurary 27, 1995, when he spoke at the 50th anniversary of the so-called liberation of the Auschwitz-Birkenau camp. It was probably on this same trip that he filmed a documentary beginning in summer 1994, both in Sighet, Romania and in Auschwitz-Birkenau in Poland. In that film, “Elie Wiesel Goes Home,” he is shown silently walking around the Birkenau grounds with his shirtsleeves rolled up, revealing bare arms with no sign of the tattoo A7713 he says  he still has. (He said this as late as 2010.)

This 3rd and last time he made the film with Oprah, which was titled “Auschwitz Death Camp“.  The lies and just plain ignorance that are packed into this program is amazing. I will refute some of it here.  Elie actually says very little in the beginning but reads passages from Night in order to not speak such stupidities on camera. It is understood by most reasonably sophisticated people that Night is a creative effort—not to be taken literally. Notice that in the film he doesn’t describe his life in the camp with any detail–no names, specific persons, places, events—only generalizations anyone could come up with. For instance, standing in front of Block 17 in Auschwitz 1, where he says he lived, he claims he thinks often about those who died there, but doesn’t offer a single name or how they died.

Oprah takes in every word from the “Professor” (as she calls him) as profound, and though she responds in her trademark super-sympathetic manner, it does seem that she would have liked something more solid from him. She seemed to me to find her hero’s wandering, empty thoughts unsettling – and was pretty much left speechless. This has to be why her production team added so many background film clips and photos portraying the usual media version of the holocaust story—to add some content to a boring walk in the snow with an old con man. Sorry, but if you pay close attention, you should come to the same conclusion.

The main errors refuted

I link to the pages on Oprah.com that I am commenting on, and highlight the offending passages in boldface, so that you can follow and compare.

http://www.oprah.com/world/Inside-Auschwitz/1

As young Elie Wiesel stepped off the cattle car at the Auschwitz subcamp Birkenau, also known as Auschwitz II, he smelled the stench of burning human flesh and saw the crematorium throwing its flames into the sky. “[Mrs. Schächter] wasn’t so mad at all,” Oprah says. “She was a prophet.”

Oprah shows exceptional ignorance by believing that flames could be coming out of a crematorium chimney, but this is what was written in Night She even believes in Mrs. Schacter, who is simply a character Wiesel invented.1

There was no stench of burning flesh in the air at Birkenau, in spite of quite a number of “survivor novels” that say so. Operating crematoria do not release any smell. Wiesel picked up that idea of “stench” from the testimonies at the Nuremberg tribunal and Soviet reports. In 1955 he thought it was safe to say such things. Today we know what he wrote did not happen.

http://www.oprah.com/world/Inside-Auschwitz/2

The systematic process of determining who would live and who would die was known as “selection.” SS officers briefly sized up each new arrival. Those deemed capable of hard labor, like 15-year-old Elie Wiesel and his father, went into the work camp. All others were sent immediately and unknowingly down the path to Auschwitz’s four gas chambers.

The “selection” was for work placement, not life or death. Those who could not work (children, elderly and sick) went into the barracks at Birkenau where they were fed and allowed to join in activities. There was actually a lot going on. Mail was delivered in both directions, packages were received, the health clinics and hospitals were busy. Some did light work in the camp. Even babies were born.

No one went to a gas chamber because there were none. Wiesel never, ever spoke of a gas chamber in his book Night, written in 1954, and further edited from 1956-58. He only spoke of people taken to the crematorium after they died, which to him at that time was only from disease, hard work and mistreatment—not gas chambers!

West London Crematorium, in 2005

West London Crematorium, 2005

Those selected to die were told they were getting showers, then packed into the chambers by the thousands. Canisters of the deadly chemical Zyklon B were dropped in. As the toxic pellets mixed with air, cyanide gas was released. Death took about 15 minutes to come and felt like suffocation. Proud of their efficiency, SS officers witnessed the gassing as it happened through special peepholes.

None of this is true. Shower facilities were real showers, an important part of the camp disease prevention program.

“Canisters of Zyklon B were dropped in”? What would canisters do? Does Oprah expect that the ‘victims’ opened the canisters themselves?

Death from Zyklon B poisoning would not feel like suffocation. Death by poison gas is painless; one just drifts into unconsciousness.

Claiming that SS officers watched people die through peepholes is the lowest form of defamation of Germans—one thing that Wiesel specializes in. He is pawning off this gruesome “camp gossip” to Oprah and she is not questioning it. But later in the video she did keep saying she “couldn’t understand” how human beings could do such things. The answer is they didn’t.

The grisly task of burning the dead bodies in underground ovens was left to Jewish prisoners. Forced into this horrific job, they temporarily evaded their own death.

What is meant by “underground ovens”? There was no such thing. There were above-ground crematoria for hygienic disposal of human corpses, exactly the same as are found all over the world. There is nothing sinister about cremation retorts. Oven is a word meant to mislead people by bringing up images from the fairy tale “Hansel and Gretel!”

It doesn’t say much for jews if they agreed to kill and cremate their own people just to put off their own death for a short time. There is no way to force someone to do this.  This is one of the weakest links in the Jewish Holocaust narrative.

http://www.oprah.com/world/Inside-Auschwitz/3

Professor Wiesel takes Oprah inside one of the few barracks still standing at Auschwitz. He says that prisoners were packed two or more to a bunk on straw mattresses. Professor Wiesel slept on similar bunks at Auschwitz and later at Buchenwald.

Wiesel never wrote of sleeping two (or more) to a bunk. He wrote that at times he was on the top bunk and his father on the bottom. In Buchenwald there was never two to a mattress, especially in the children’s barrack.
Most people don’t find straw mattresses unpleasant to sleep on, especially if they’re tired enough, but most of the people living in Birkenau actually didn’t do much in the way of work and exercise.

Elie Wiesel looks out from the far right of the middle bunk.

“Elie Wiesel looks out from the far right of the middle bunk.” This photo was staged in an empty barrack because the mattresses have already been removed, 5 days after liberation.

In this photo, taken by soldiers on April 16, 1945, after the liberation of Buchewald, Elie Wiesel looks out from the far right of the middle bunk.

That is not Elie Wiesel in the photo. That person looks nothing like him, but also he writes in his various memoirs that he became seriously ill with food poisoning two days after the April 11th liberation and was taken to a hospital where he stayed for two weeks. Think how ludicrous it is that he should claim to be in both places at the same time! This should tell you something about Wiesel’s irresponsibility when it comes to the holocaust narrative. Anything goes.

Rats, lice and other vermin were rampant. Deadly outbreaks of dysentery, typhus, tuberculosis and malaria wiped out entire sections of this camp. Inmates wore thin cotton uniforms year round, even in the harshest winter. Given only meager rations of stale bread and meatless soup, many starved to death. For prisoners not sentenced to die in the gas chambers, the average life span was barely four months.

Complete nonsense. The barracks at Birkenau were cleaned and disinfected regularly. Wiesel even writes about it  in Night.
There are photographs of outdoor workers wearing heavy coats, boots, caps and gloves in winter.
NO ONE STARVED TO DEATH. The emaciated inmates at the end of the war were afflicted with wasting diseases, not starvation.
That the life span was 4 months is an invention picked up by Elie Wiesel from other “survivor stories.” Why then are there millions who were in the camps for several years and are now still getting a reparation check every month?
For saying these kinds of irresponsible things, Wiesel should be reprimanded by the Auschwitz-Birkenau Memorial staff, but he isn’t.

http://www.oprah.com/world/Inside-Auschwitz/7

At Auschwitz 1, the notorious Dr. Josef Mengele, known as the Angel of Death, conducted sadistic medical experiments on prisoners, infecting them with diseases, rubbing chemicals into their skin and performing crude sterilization experiments in his quest to eliminate the Jewish race by any means possible.

Dr. Mengele was a normal man who served humanity as a doctor.

Dr. Mengele was a normal man who served humanity as a doctor.

All the stories about Mengele are inventions. True, he was interested in gaining knowledge about certain medical conditions but not in the way the crazy, narcissistic jews talk about it. He was actually a goodhearted man who has been made into a devil. Elie Wiesel never laid eyes on him anyway.

In Block 11, the secret German police, the Gestapo, interrogated and tortured political prisoners and anyone who dared to disobey.

The Gestapo had an office at Auschwitz. There was a good deal of sabotage and contact with the enemy carried out by Auschwitz 1, 2 and 3 inmates, especially the Poles who had a strong network with Warsaw and London.  This could not be allowed and was punished severely. But the Gestapo didn’t regularly “torture political prisoners” or those who “dared to disobey.” That is more camp gossip. Good police know how to gather evidence and get confessions without torturing people. Block 11 was simply the camp jail and it has has been built up into a torture chamber, which it wasn’t.

“At least they had individual deaths—even this becomes a privilege,” Professor Wiesel says. “Here, actually, death was a release because it followed the torture.”

What’s he talking about? Nothing, it’s Wiesel-speak. We can’t know what he means by “torture” since  everything is a torture for him. But he pushes the theme that death was preferable to life in the camps—at the same time he describes how he and everyone else clung to life. He preaches that the camps were places of continual punishment, which isn’t the reality at all. If it were, how would so many millions have come out at the end of the war in good health?

http://www.oprah.com/world/Inside-Auschwitz/8

A case filled with empty Zyklon B cans is a haunting reminder of the poisonous gas used by the Nazis for killing prisoners on a massive scale. “When the gas chambers were full, an SS man put on the gas mask, went to the roof, opened the little window there and threw such a can into the gas chamber,” Professor Wiesel explains. “Unspeakable pain and horror—that’s how they were killed. Mothers and children hugging.

Once again, the claim of mass killing is false. Prisoners were kept as healthy as possible in order to be able to work. And also once again, they’re throwing cans into the “gas chamber” through a little window in the roof. Pretty stupid of the SS men!
Also – once again – death by Zykon gas is painless.
“Mothers and children hugging” is pure soap opera fiction to effect the emotions of school kids and women like Oprah. It has been shown conclusively that there never were any homicidal gas chambers. It was black ops propaganda and is now just a plain old Big Lie.

http://www.oprah.com/world/Inside-Auschwitz/10

Baby clothes and shoes are all that remain of the death camp’s smallest victims. Infants were killed immediately on arrival, as were the young mothers who refused to leave their children.

No evidence for that at all. A few items of baby clothes is sure not evidence. The evidence shows that children were provided with kindergartens at Birkenau with painted murals on the wall. Babies were born at the hospital at Auschwitz. I could go on and on.
Wiesel is on overdrive to make Nazis guilty of unspeakable crimes … the better to extort billions from Germany for Israel.
In a short promo video, Oprah says to Elie “You saw the babies thrown into the fire” while an image of cremation “ovens” is shown on the screen. This is purposely misleading because Elie was speaking of babies thrown into open pit fires—but no one will believe that anymore. Wiesel won’t give up his “jewish-babies-burned-alive-in-fire” narrative because fire is part of the Jewish redemption narrative and it is the most evil curse he can put on the hated “Nazis.”

http://www.oprah.com/world/Inside-Auschwitz/12

The Nazis went to sinister lengths to profit from the extermination of millions, and no possible resource was wasted. Human hair shorn from victims’ scalps was gathered and sold to German factories to make cloth.

Human hair was cut short to control body lice that the jews and others brought with them to the camp–not to make a profit. They no doubt couldn’t have profited, considering all the barbers that were necessary.  It was a life-saving measure.

What was done with the hair after it was cut was of no importance to the inmates. Do you want to keep the hair that is cut from your head? Do you worry that the salon or barber shop will make a profit from it? I doubt it. Wiesel tries to connect cutting of hair with extermination, but there is no connection. Failing that, he projects it as a humiliation.

Wiesel  wants you to believe that the “Nazis” made money off the jews’ bodies by selling their hair, when in fact they were just making use of all resources in their wartime economy. Is it better to throw stuff away, or to recycle it?

Final thoughts

We could ask why Elie didn’t take Oprah to see the swimming pool. Or take her into one of the large kitchens, or the theatre. Or point out where the soccer field had been in Birkenau.  Apart from the fact that he may not even  know about this places, since he never lived there, both knew that bringing up that aspect of the camps would defeat the purpose and soapiness of their soap opera. Their purpose was to reinforce the stature of Elie Wiesel and his book Night, and a secondary benefit was to give Oprah more tear-jerking content for her TV show. In May 2011 Night was #3 on the Top Ten bestseller list from the Oprah Book Clubs in their final 10 years, according to Nielsen BookScan.

Winfrey did her best as an actress even though she broke character in a couple places, halting expressing her confusion about the story, saying she couldn’t make any sense of it. Wiesel immediately counseled her that she should not look for sense because none could be made of it. It is unexplainable and inexplicable … and a permanent mystery. As for upholding his part in making the film interesting, Wiesel totally failed. He was a bore. His Auschwitz experience remains preposterous and unconvincing—really just a soap opera.

Oprah_Elie

Endnotes:

  1.  Wiesel said in an interview with the Paris Review in 1984:

Sighet, my little town, all the characters that I am inventing or reinventing, all the tunes that I have heard. It is always, whatever its name, that little town Sighet.

The real Sighet was actually the largest city in Maramures province with a population of 50,000 to 90,000 people, and was 35 to 50% Jewish … as written by Wiesel himself in Un di velt hot geshvign, the Yiddish precursor to Night. But in Wiesel’s other books, Sighet is a product of his imagination.

 

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?  ~~

Israel Shamir says “Wiesel was there.”

Tuesday, May 19th, 2015

Israel Shamir is a Russian-born Jew who converted to Orthodox Christianity. Norman Finkelstein said of Shamir: “He has invented his entire personal history. Nothing he says about himself is true.”

Warren B. Routledge, author of the new unauthorized biography of Elie Wiesel, Holocaust High Priest, has thankfully CORRECTED some statements made by Israel Shamir in an email to Michael Santomauro referring to my May 11 interview with Routledge.  The Shamir comment  was posted at Santomauro’s Reporter Notebook Yahoo Group.

Shamir wrote that he knew Wiesel had spent time in Auschwitz because “a good personal friend, a French writer Piotr Ravich (spelling?),” said he did. It doesn’t seem to bother Shamir that this is hearsay, nor that he doesn’t know the spelling of his good, personal friend’s last name! He made some other errors of fact in his email. Here is the full text:

From: [email protected] <[email protected]> on behalf of Israel Shamir [email protected] [ReportersNotebook] <[email protected]>
Sent: Thursday, May 14, 2015 1:00 AM
To: [email protected]
Subject: Re: Listen to The Heretics’ Hour Monday night

There are many funny and dubious points about Wiesel, but he definitely was an inmate in Auschwitz. I had a good personal friend, a French writer Piotr Ravich (spelling?), who won the prix Goncourt. He committed suicide in 1970s, was a wonderful man, quite cheerful. So this Piotr Ravich had spent four years in Auschwitz, as much as anybody, and he knew Wiesel there. They belonged to the elite of the prisoners. Ravich was a translator and interpreter for the administration. Anyway Wiesel was there.

Mauriac played a very important part in Wiesel career, I do not know whether he lusted after him and I do not know whether Wiesel was a gay, but Mauriac’s Catholic faith  played a very important part in the story. This is well described in many texts.

I next heard from Warren Routledge informing me that Shamir had made a number of  errors in what he had written, and he, Routledge, intended to answer him. Here is Routledge’s response:

This is a follow-up to Israel Shamir’s friendly post in response to Frank Scott’s negative comments about my unauthorized biography of Elie Wiesel, entitled Holocaust High Priest.

I would just like to add a few comments to what Shamir wrote. His statement that his friend, Piotr Rawicz, “knew Wiesel there,” [Auschwitz] and the assurance he gives us that “Wiesel was there” [Auschwitz] are simply not true.

It is possible, however, that Wiesel and Rawicz could have met at some point, however briefly, after the war, when they had each established themselves in the mainstream media as Holocaust camp veterans within just a few years of each other.

Ravicz published his one and only novel Le Sang du ciel, a modernist work in the surrealist vein, in 1961, and received the Rivarol Prize (awarded to a writer born in a linguistic framework other than French) for it in 1962. Shamir also states erroneously that Rawicz received the highly-prestigious Goncourt Prize, which is not the case. Wiesel published La Nuit in 1958 and he also received the Rivarol Prize in 1963 for that work and several other short novels published in the early 1960s.

Each first novel was translated into English, Wiesel’s as Night in 1960, with another one, by his wife in 2006, which is discussed in great detail in my book. Likewise, Rawicz’s novel was translated as Blood from the Sky in 1964, with another, completely separate, translation in 2004.

Shamir states that Rawicz spent “four years at Auschwitz, as much as anybody,” yet Rawicz and his commentators actually only make claims for him being there for two years, from 1942 to 1944, when he was transferred to Terezin.

Rawicz, both in his novel, and in his later life as a literary critic in France, was always very vague, even elusive, about his time spent in Auschwitz. To my knowledge, he never divulged his ID number, date of arrival, block assignment, or other personal information relating to his work duties other than to say he served as a translator while there.  In this regard, his friend, the British literary critic and author of the 2004 translation of his novel, Anthony Rudolf, has written of him: “Rawicz was the first to admit that his experience of Auschwitz was not the worst possible.”

What does this mean?

Such reserve is very strange indeed for someone whose career benefited immensely from his aura as a “survivor.” It also stands in opposition, by its prudence, to the outright mendacity and chutzpah of Wiesel who claimed in Night to have seen two massive flaming pits in close proximity to the main gate into which dump trucks were unloading living adults (Pit 1) and living children (Pit 2).  

Rawicz’s “silence” about his claimed stay at Auschwitz was such that, before his suicide in 1982, he never described what his life was actually like there. Nor did he ever provide any eye-witness information about the alleged German policy of “extermination” there. 

Warren B. Routledge

 

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 Was Not in Buchenwald” Made Simple

Tuesday, June 11th, 2013

[Continuation from “Is it time to call Ken Waltzer a fraud?“]

by Carolyn Yeager
copyright 2013 carolyn yeager  [last updated 12-5-2015]

 

“In literature, Rebbe, certain things are true though they didn’t happen, while others are not, even if they did.”Elie Wiesel speaking of his book Night, from his Memoir: All Rivers Run to the Sea

For the skeptics and know-nothings who have written in suggesting Eli Wiesel was not in the camps, that Night is purely fiction, you are all dead wrong. The Red Cross International Tracing Service Archives documents for Lazar Wiesel and his father prove beyond any doubt that Lazar and his father arrived from Buna to Buchenwald January 26, 1945, that his father soon died a few days later. Kenneth Waltzer in a comment at Scrapbookpages Blog, March 6, 2010.

 

The story that Michigan State University history professor Kenneth Waltzer has told us about Elie Wiesel in Buchenwald, based on Wiesel’s book Night, is not true.1

Elie Wiesel was not incarcerated at Buchenwald.

He was not liberated from Buchenwald.

He was not a victim of the “Nazis” there.

How do we know that?

Well, how do we know that Elie Wiesel was at Buchenwald?

1.  We have a numerical file (registration) card for Lazar Wiesel from Sighet, born 1913.

2.  We have a questionaire (Fragebogen) made out for and signed by a Lázár Wiesel, a 16-year old Jew from Sighet.

3.  We have a transport list from Buchenwald to France with the name Lazar Wiesel, born Oct. 4, 1928.

4.  We see a picture of him in the famous photograph taken in Barracks #56 on April 16, 1945.

5.  We have a death report for Abraham Viezel on 2-2-1945, in Block 57.

6.  We have a transport list from Auschwitz to Buchenwald with the names Lazar Wiesel, #123565, born 4 September 1913 and Abram Viezel, #123488, born 10 October 1900.

7.  We have a photo of the “rescued children” marching out of the Buchenwald main gate on April 27, 1945.

8.  We have the book Night, in which he says he was.

*      *      *

The above list is ordered according to its perceived importance in proving Wiesel was at Buchenwald, so I’ll start from the bottom (least important) in showing that they don’t prove any such thing.

8 The persuasiveness of the book Night has been dealt with in several other places, for example here and here, and is not considered evidence.

7.  Photo of Buchenwald Boys (scroll down a bit). The boy that Ken Waltzer has identified as Elie Wiesel (who was identified to him as such by Jack Werber of Great Neck, NY, a “holocaust survivor” activist) is clearly not Wiesel and has not been identified as Wiesel by anyone other than Ken Waltzer. Waltzer had this image/blurb, at right, on his MSU website for years [the site was removed sometime in 2012], making him look foolish. Will Waltzer admit that he was wrong all this time, or try to sweep it under the proverbial rug?

6.  The Transport List to Buchenwald only proves that Lazar Wiesel, age 31  (a locksmith by trade) and Abram Viesel,  age 44,  arrived at Buchenwald on January 26, 1945 from Auschwitz. See here and here. Lazar had been given the Buchenwald number 123565, while Abram had 123488. There is no honest way to turn these two into Eliezer Wiesel and his father. Both the birth dates and the names are wrong. It only proves that Elie Wiesel claimed for himself the Auschwitz prisoner number (A7713) of another man. Where is the tattoo on Elie’s arm that reads A7713?

5.  The Death Report for Abraham Viezel, Buchenwald prisoner number 123488, same as on the transport list. His death is recorded as taking place in Block 57 on February 2, 1945, not Jan. 29, 1945 as is clearly stated in Night for Eliezer’s father.2

4.   The Famous Liberation Photo taken at Buchenwald on April 16, 1945 is said to show Elie Wiesel among the men in the bunks. Beside the fact that the face pointed out as Elie’s doesn’t look like him (for reasons which have been made clear here and here) and that he did not identify himself in it until 1983 when the campaign to get him a Nobel Prize began, there is also his hospitalization which began on April 14th.3 He could not have been near death in a hospital and in the picture at the same time! Ken Waltzer took the liberty of changing the date the photo was taken to April 12 or 13th to get around that inconvenient fact.4

3.  The Transport List to France. When did Elie Wiesel’s birthday change to Oct. 4th from Sept. 30th? A majority of boys on this list share the birth year of 1928. The person listed as Lazar Wiesel is the same Lazar Wiesel that the Questionaire refers to, but we have determined that this person could not have been Elie Wiesel. It is true that Elie Wiesel went to France, but how he got there, and when, is not clear.

2.  The Questionaire  [scroll down page] was apparently prepared for and signed by every prisoner prior to their release. It is dated April 22, 1945; the prisoner number is 123165, different by one digit from our previous Lazar Wiesel #123565, and is the number belonging to a recently deceased inmate, Pavel Kun,5 whose death is recorded as March 8, 1945. Since Elie Wiesel allegedly received his number upon arrival on Jan. 26, 1945, he would not later be given a new number from a prisoner who just died. It would seem from this that Lázár Wiesel is a newcomer-of-sorts who had been given a number that had just been released.

The name  Lázár is spelled with distinct, heavy accent marks; the birth date given is Oct. 4, 1928 (Elie’s is Sept. 30); date of arrest is April 16, 1944 (Elie’s family’s deportation was at the end of May/early June – see here); the signature on the back does not match Elie Wiesel’s known signature or handwriting.  The signature is also written with accents over the a’s in Lázár, implying that the accenting originated with Lázár and not with the official who filled out the form.6

But, beyond all this, on April 22 Elie Wiesel was in a hospital in or near Buchenwald camp “hanging between life and death” after coming down with severe food poisoning. He was taken to the hospital on April 14 and not released until April 28, according to his own words in his “autobiographical” Night and his 1995 memoir All Rivers Run to the Sea. Therefore, he could not have been interviewed or signed the questionaire on April 22nd. (See Endnote 3)

1.  The Numerical File Card (below), made out at registration, is for Lazar Wiesel from Maromarossziget, born Sept. 4, 1913, making him at the time 31 years old. His Buchenwald prisoner number 123565 is written on the upper right. The card indicates his father, Szalamo Wiesel, was also at Buchenwald, while his mother, Serena Wiesel, nee Feig was currently interned at KL Auschwitz (at the time of Jan. 26, 1945).

This registration card is the only item that casts some doubt7 over Nikolaus Grüner’s account of Lazar and Abram. But it does not prove that this Lazar Wiesel is Elie Wiesel. It does not make any sense that all the birth dates for the same person would be different! It makes more sense that there were several persons with similar names.

Note that this card identifies Lazar Wiesel as a locksmith (Schlosserfehrling), a trade of which the 15-year-old Elie Wiesel never would have identified himself. In Night he identified himself upon entry to Auschwitz as “a farmer” (p. 32, MW translation) and continued not to boast of any skill (of which he had none anyway)  so as not to be sent out for work.

*      *      *

So we end up realizing there is no evidence that Elie Wiesel ever set foot in Buchenwald in 1945. What’s more, he and others (including Ken Waltzer) have actively and knowingly lied about photographs, dates, times, names, etc. This has gone on with the blessing and support of Yad Vashem Holocaust Memorial in Israel, the US Holocaust Memorial Museum in Washington DC, the New York Times Company, Associated Press,  and other establishment media – and the multitude of Jewish/Holocaust-promoting organizations across the globe. Think of Elie Wiesel conducting US President Obama and German Chancellor Merkel around the Buchenwald Memorial in 2009! It is a giant criminal conspiracy when one really takes a look at it. The ramifications are immense.

Someone, preferably Elie Wiesel, needs to explain all the discrepancies in his tale. He has never offered to and never been asked to. If Wiesel won’t attempt an explanation, then Ken Waltzer the Historian with the PhD from Harvard University must do so. In his scholarly studies, Waltzer includes Elie Wiesel as one of the “Rescued Children of Buchenwald. ” One duty of a scholar is to answer serious and justified questions about their work. Elie Wiesel Cons The World is asking such questions and so we await an answer.

Update 6-15   Great idea from a reader:  Write to Prof. Ken Waltzer at [email protected] and ask him politely to answer the questions raised in this article.

Endnotes:

1.  Prof. Kenneth Waltzer has removed this article from the Internet, along with his entire website which the article had been a part of for several years, and says he has written a new separate article on Elie Wiesel in Buchenwald.

The book is on track, and I have also completed a separate essay to be published on Elie Wiesel and Buchenwald. -Ken Waltzer to me, Carolyn Yeager,  in an email, March 2013

He obviously doesn’t want comparisons made between his old and new article and is waiting as long as possible to make it public. Or is he still reworking it?

2.  “Then I had to go to sleep. I climbed into my bunk, above my father, who was still alive. The date was January 28, 1945. I woke up at dawn on January 29. On my father’s cot there lay another sick person. They must have taken him away before daybreak and taken him to the crematorium.” –Night, 2006 Marion Wiesel translation, p. 112

The Yiddish original, Un di Velt Hot Gesvign, says Father’s death occurs on the 18-19 of Shevat:

For a couple of hours I stayed by him and looked at his face long and well […] Then they forced me to go lie down to sleep. I climbed up to the uppermost bunk and I did not know that in the morning, on awakening, I would find my father no more.

It was the eighteenth of Shevat, 5705.  

Nineteenth of Shevat.  Early in the morning.

 I got up and ran to my father.  Another sick man was lying in his place.

 I had a father no more. (p 238)

Readers might be surprised to learn that the Hebrew calendar date of 18-19 Shevat, 5705 corresponds to February 1-2, 1945.  This gives credence to the idea that Abram Viezel’s death is the model for the story And The World Remained Silent. The date in the original story for Father’s death and the date of Buchenwald records for Abram’s death concur.  This  leads me to question Elie Wiesel’s personal knowledge of events at Buchenwald because why would he change the date to Jan. 28-29 if he knew the significance of Feb. 1-2?

Also, the death took place in Block 57, the report said, which would seem to be next door to Block 56 where the famous Buchenwald liberation photo is said to have been taken.

3.   “Three days after the liberation of Buchenwald, I became very ill: some form of food poisoning. I was transferred to a hospital and spent two weeks between life and death.” –Night, 2006 Marion Wiesel translation, p. 118

Also in Un di Velt Hot Gesvign (the original Yiddish story from which Night was taken), p.244:

“Three days after liberation I became very ill; food-poisoning. They took me to the hospital and the doctors said that I was gone. For two weeks I lay in the hospital between life and death. My situation grew worse from day to day.”

Another question that occurs is: Of all the photos taken in Buchenwald after liberation, why don’t we find even a single one with Elie Wiesel in it? Knowing he wasn’t there at all may be why he liked the food poisoning/hospitalization story – it can explain why he doesn’t show up in any photograps. But it totally contradicts the “evidence” of the Questionaire and of his being in the famous barracks #56 photo.

4.  Waltzer wrote in his article:

“He [Elie] was too weak at liberation on April 11 to leave his barracks  (hence he was photographed in a famous picture in the barracks on April 12 or 13),  and he came to understand he was free only days later.”

Waltzer trapped himself again. The officially declared date of the photo is April 16, which is well established. Waltzer is simply trying to evade with lies the serious problem of Wiesel going into the hospital 2 days before the photo was taken. This is NOT how a respectable, responsible historian does things.

In addition, Waltzer is saying that the photograph was taken in the children’s barracks #66, which is utterly wrong. The official description says it was barracks #56, for men, or possibly a sick barracks. If Abram Viezel was in a sick barracks when he died (#57), then #56 might also be an “infirmary” barracks.

5. Pavel Kun is on the transport list of Jan. 26, 1945 from Auschwitz to Buchenwald. He appears under the section Politische Slowakan Juden; his birth date is July 6, 1926, making him 18 when he died.

6.  Revisionist Carlo Mattogno concluded, after studying these documents, that Lazar Wiesel, Lázár Wiesel and Elie Wiesel are not the same person.

In conclusion, we can say that Elie Wiesel can be neither Lazar Wiesel, nor Lázár Wiesel, nor Lazar Vizel and that the ID number A-7713 was not assigned to him but to Lazar Wiesel, while ID A-7712 was not assigned to his father but to Abram (or Abraham) Viesel (or Wiesel).

The charge of identity theft raised against Elie Wiesel by Miklos Grüner does not concern Lazar Wiesel only, but Lázár Wiesel as well: from the former, he took the Auschwitz ID number (A-7713), from the latter the stay at Buchenwald and the later transfer to Paris. –http://revblog.codoh.com/2010/03/elie-wiesel-new-documents/#more-837

7.  Szalamo seems likely a Hungarian spelling for  Shlomo. Serena Feig is close but not Elie’s mother’s name, which was Sarah Feig. According to this card, Lazar had a father in the camp, something that was not mentioned by Nikolaus Grüner. Ken Waltzer will say this proves that Lazar Wiesel is Elie Wiesel, but what about the very wrong birthdate? Why don’t we have a card for Szalamo too? These cards are kept at Bad Arolson, not at the Buchenwald Memorial Museum Archive; only people with special permission (like Waltzer) have access to them.

Is it time to call Ken Waltzer a fraud?

Monday, April 1st, 2013

By Carolyn Yeager
copyright 2013 Carolyn Yeager

Updated April 7th

Prof. Kenneth Waltzer is looking at a Buchenwald registration card at the International Tracing Service in Bad Arolsen, Germany.

Kenneth Waltzer is a professor of history  at Michigan State University since the early 1970’s. He helped to create the Jewish Studies program which opened in 1992, and which he heads. Waltzer has been researching into evidence of a special ‘boy’s protection program’ run by prisoners at Buchenwald for going on 10 years now. As an “approved” researcher, he is allowed to peruse all the files at the International Tracing Service in Bad Arolsen, Germany,  something that is made much more difficult, if not impossible,  for revisionists.

Waltzer is considered one of the top scholars in the U.S. of the ill-named holocaust but his work has been sloppy, and his attempts to cover up the sloppiness amount to fraud. This, along with his continual promotion and defense of Elie Wiesel as a Buchenwald survivor, is what has drawn me to study him ever more closely.

Because of the seriousness of the charge I am making against him, I will list right up front my reasons for thinking it is time for such a call. They are:

  1. Waltzer habitually tells fibs in the form of false information which is intended to mislead. When called out for it, he tells more fibs to cover for the first ones.
  2. He has been in the service of the “Holocaust Industry,” not academic rigor and fair-mindedness, from the very start of his career.
  3. He knowingly defrauds his students, his university and the public (you and I) with his dishonest “holocaust scholarship.”
  4. While he is drawing high pay as a tenured American professor of history at MSU, he is working to advance the State of Israel.

I am going to show that these charges have a strong basis in fact. Fraud is commonly understood as dishonesty calculated for advantage. A person who is dishonest may be called a fraud. In the U.S. legal system, fraud is a specific offense with certain features. (see here)

Legally, fraud must be proved by showing that the defendant’s actions involved five separate elements: (1) a false statement of a material fact, (2) knowledge on the part of the defendant that the statement is untrue, (3) intent on the part of the defendant to deceive the alleged victim, (4) justifiable reliance by the alleged victim on the statement, and (5) injury to the alleged victim as a result.

I am not intending to bring legal charges of fraud against Prof. Waltzer, but to try him in the court of public opinion. Therefore, it will be up to Waltzer to defend himself against my charges.

*     *     *

Two years ago, I asked the question on this web site:  “What happened to Ken Waltzer’s book about the boys of Buchenwald?” It was claimed to be, at that time, in it’s final stages. Eight years after he publicly announced he was researching for a book about the so-called children’s barracks at Buchenwald (Barracks #66 ), it still has not materialized. Five years after his book was described as “upcoming,” it still has not materialized. During this time, he has not produced another book, or any major work that would have taken precedence over this book. So what is the delay?

It’s pretty plain that the book’s thesis has shifted considerably since 2005, when his MSU website featured Elie Wiesel as the most recognizable and famous child survivor from Buchenwald. That website was taken down between one and two years ago and is completely wiped clean from the Internet. The banner on all the six to eight  pages that were included showed a photograph very similar to the one below of the “boys” being marched out of the main Buchenwald camp to temporary quarters at the former SS barracks.

The USHMM (national holocaust museum in D.C) website dates this picture as being taken on April 17, 1945, six days after liberation.1 At this time, Elie Wiesel, by his own account in two books, was laying in a hospital sick almost unto death  from food poisoning. Details like this don’t deter Prof. Waltzer from backing up in every instance the standard holocaust narrative. “Elie Wiesel in Buchenwald” is the standard narrative, so evidence must be found for it.

Ken Waltzer claimed for years that one of these boys was Elie Wiesel. But Wiesel is not in this picture!

From at least 2005 (eight years now), Waltzer has identified the boy third or fourth from the front (hard to tell) in the left-side column (dressed in a black suit and in front of the tall boy wearing a beret) as Elie Wiesel, based on nothing but his own fraudulent intention that there was enough resemblance that people would believe it if he said so. In this article , I exposed this lie. Waltzer has never admitted that he was mistaken or was perpetrating a falsehood that he intended to put into his book. Instead, what he did when his fabrication was sufficiently exposed was to take the entire site down and not mention it again.

Left is a close-up of the boy Waltzer has maintained for several years is Elie Wiesel. Anyone can tell it is not and that’s why no one else ever publicly agreed with him.

I have some of what was on that site copied into articles here at EWCTW and also in my files. At left is the cropped section of the photo that Waltzer used on the banner of his MSU-Newsroom/Holocaust website that was very much dedicated to Elie Wiesel. (Another reader, Chris,  informed me that he had found pages from the site using the Way Back Machine. Many thanks to him.) This shows that Waltzer definitely identified the boy in the black suit as Elie Wiesel. In addition, Jack Werber, a known dishonest survivor, was the supposed supplier of the picture.

Below right, a screen shot of one of the pages as it existed then, sent by a friend of EWCTW. It shows more of the emphasis on Elie Wiesel.

When I pointed out much of this in a podcast of March 25th, Waltzer sent me an email on March 28th stating,

My websites at UM FLint are down because I was appointed there one year and am now back at Michigan State.

Of course I never mentioned UM Flint and never even saw his website there. I was speaking about his MSU website, which was titled something like Ken Waltzer’s “MSU Newsroom Special Report.” It was full of information about his projects and especially what he calls “the rescue operation of children at Buchenwald.”  It was up on the Net since at least 2008 2, then suddenly disappeared, with not even cache pages to be found.  Did Waltzer tell me a fib, or did he just read the podcast program description and misinterpret what it said about “taking down web pages?” By now, he will know what I mean and may answer.

I think it is very possible that he timed the take-down of his MSU “Newsroom” site with his one-year visiting professorship at UM Flint — putting up a temporary website there which he could take down when he left.  This is a way of confusing the picture in order to distract as much as possible from his more recent decision to put more distance between himself and his prior (false) assertions about Elie Wiesel.

His intention was and is clearly to deceive.  The harm is caused to ordinary people who believe and trust that they are getting knowledgeable answers from a professor of history and a holocaust scholar. In this particular case, all five of the elements necessary to prove fraud are there.

First, he sets up a University-sponsored website maintaining falsely that Elie Wiesel is the boy in the photograph of youthful “survivors” marching out of the camp (1). He knows it is false because he has no evidence or proof, only his own “wishful thinking.” The USHMM never identified Wiesel in that group of boys, nor did anyone else (including Wiesel himself), unless they did so from following Waltzer’s example (2). Waltzer’s intent was to make the public believe something that was not true – that he had proof of Elie Wiesel being one of the “rescued children” (3). Because Waltzer is a Professor of History and “holocaust expert” at a major university, and is at all times written up very favorably in the media, the public (you and I ) and his students will rely on his statements (4). These same students and public are injured when photographs are mislabled in order to foist on them a certain belief about an influential  historical event that affects their entire world view (5).

*      *      *

This is just one instance of the untruths that Ken Waltzer has told over the years. Another tactic he uses is to promise an upcoming answer to your doubts which he cannot or does not produce now. As we have seen, we continue to wait as he continues to promise. Still another tactic is to accuse others of lying when it is he who is doing so. But only people who are knowledgeable enough about these complex and purposely obscured issues can see who is doing the lying. In this same email, he wrote:

The book is on track, and I have also completed a separate essay to be published on Elie Wiesel and Buchenwald.

Completed, he says. And separate. Why separate? I wrote back to him asking where I could find his essay because I wanted to read it. No reply – which is typical because factual information is not his forte, emotional rhetoric is. I feel it’s quite possible he wrote a separate essay on Elie Wiesel so as not to tarnish his book with the false “facts” about Wiesel in Buchenwald. He can always get rid of an essay, if necessary, later – but not his entire book. What might there be in this essay? Will it be the same or quite different from what he wrote in a March 6, 2010 comment at Scrapbookpages Blog, when he said [my underlining-cy]:

For the skeptics [I was using the name skeptic then -cy] and know-nothings who have written in suggesting Eli Wiesel was not in the camps, that Night is purely fiction, you are all dead wrong. The Red Cross International Tracing Service Archives documents for Lazar Wiesel and his father prove beyond any doubt that Lazar and his father arrived from Buna to Buchenwald January 26, 1945, that his father soon died a few days later, and that Lazar Wiesel was then moved to block 66, the children’s block in the little camp in Buchenwald. THese documents are backed up by military interviews with others from Sighet who were also in block 66, and by the list of Buchenwald boys sent thereafter to France. All of this is public domain.

Wishful thinking by Holocaust deniers will not make their fantasies true. While Wiesel took liberties in writing Night as a literary masterpiece, Night is rooted in the foundation of Wiesel’s experience in the camps. The Buchenwald experience, particularly, runs closely to what is related in Night.

Comment by kenwaltzer — November 14, 2010 @ 6:57 am

How much untruth is contained in this, in order to defraud us all in his devoted service to the “Holocaust Industry” and the state of Israel? Plenty. As proof that Elie Wiesel was in Buchenwald, he points to documents for Lazar Wiesel and “his father.” It is even more absurd because Lazar Wiesel’s relative was only 13 years older than Lazar – it was in fact his brother Abram! Waltzer is passing off Lazar for Elie simply on the basis that Lazar also came from Sighet, Elie’s hometown and carries the same name. Sighet was a city of 50,000 or so with a very large Jewish population, and Wiesel was a common name. But the “scholar” who has taken years to research this and still isn’t finished, wants us to believe there can  be only one Lazar Wiesel, who is Elie. He attributes the difference in their birthdates to bureaucratic error.

Previously I may have called this stupidity, but now I’m calling it fraud, based on the above-given definition. Of course Waltzer can see the discrepancies here, but he hopes he can convince you not to see them. The Military Interview mentioned with Lázár Wiesel’s name on it also does not have the right birthdate for Elie Wiesel, nor does the signature match Elie’s handwriting.

Will Waltzer repeat this nonsense in his latest “completed” essay? Notice that Waltzer never fails in the name-calling department, here  calling his critics names such as “know-nothings” and “Holocaust deniers.” Several months later,  he wrote a similar comment at EWCTW to the blockbuster article: “Signatures Prove Lázár Wiesel is not Elie Wiesel”

by kenwaltzer

On November 14, 2010 at 10:34 am

Contrary to Carolyn Yeager’s wishful thinking, Eli Wiesel was indeed the Lazar Wiesel who was admitted to Buchenwald on January 26, 1945, who was subsequently shifted to block 66, and who was interviewed by military authorities before being permitted to leave Buchenwald to go with other Buchenwald orphans to France. Furthermore, there is not a shadow of a doubt about this, although the Buchenwald records do erroneously contain — on some pieces — the birth date of 1913 rather than 1928. A forthcoming paper resolves the “riddle of Lazar” and indicates that Miklos Gruner’s Stolen Identity is a set of false charges and attack on Wiesel without any foundation.

The promise of a forthcoming paper turned out to be a fib. From Nov. 2010 to now, there has not been any paper. Maybe it the the essay he mentioned in his March 28th email. “Forthcoming” to Waltzer means up to two and a half years, it seems. That in itself is the sign of an unreliable person.

There can be only one reason Ken Waltzer allows himself to look like a buffoon and a shyster. He doesn’t need to do it to keep his position at Michigan State University. He does it because it is his larger job to keep the Buchenwald atrocity stories and Liberation lies, including the Elie Wiesel myth, alive and well in the mind of the public. He works for purely Jewish interests – I will be writing a future article on the priority, meaning and funding of Jewish Studies programs in American universities. For now, I can add that Waltzer is more of a public relations (PR) worker for the Holocaust Industry, the State of Israel and maybe AIPAC, than he is an honest-to-god academic. Another organization connected to Israel that he serves is Scholars for Peace in the Middle East. He has written four attack-dog articles for them since 2009, functioning in a sort of Abe Foxman-pitbull style.

In Nov. 2009, he attacked Alison Wier as another “know-nothing” because she speaks up for Palestinian rights on college campuses, where she is popular.

In May 2010, he went after John Mearsheimer for calling Israel “an apartheid state” and also took out after Noam Chomsky, Norman Finklestein, and “the crackpot Phil Weiss.”

Also in May 2010, another target was Judith Butler, who campaigned at the Berkeley campus for the university “to divest from companies making military weapons which Israel employs to commit war crimes.”

In August 2011, he wrote on the Israeli-Palestinian peace process, arguing for Israel’s interests to be well and strongly presented on college campuses.

But this is only the tip of the iceberg when it comes to Walzer’s pro-Israel activities. I will be writing further articles that present the evidence for Ken Waltzer being guilty of fraud in his public writings and during his entire career. Much of it revolves around Elie Wiesel and the Industry’s  need to place him at Buchenwald. My position, if you have somehow missed it, is that Elie Wiesel was never at Buchenwald. I am also saying that Waltzer is backing down or “stepping back” from his blatant, dishonest claims about Wiesel, but he can’t back down altogether.

Endnotes:

1.  I have also seen it dated April 27 at the USHMM and have used that date in other articles here.  Now I have only found this one picture which is very officially dated the 17th.  There may have been an attempt to move the date to the 27th so that Wiesel could be in the picture (though he supposedly would not have been released from the hospital until the 28th).  It is really too bad the USHMM cannot be relied upon; nor can Yad Vashem. When the museum “researchers” are involved in lying or in complacency, one really has nowhere to turn.

2.  http://msutoday.msu.edu/news/2008/mapping-the-holocaust-archive-msu-prof-explores-records-of-nazi-atrocities At bottom of article, it reads “For more information, and to follow Waltzer’s research and read his journal as he participates in the workshop, visit the special report at: http://special.newsroom.msu.edu/holocaust.” This is a link to the website that no longer exists, as you will see if you click it. Now he seems to be pretending it was never there.

Guest editorial: Elie Wiesel wins new literary honors

Sunday, August 5th, 2012

By furtherglory

(First published at Scrapbookpages Blog on August 2, 2012)

Yesterday the online Chicago Tribune had an article which reported that “In recognition of [Elie] Wiesel’s vast contributions to the art of the printed word, which includes more than 50 works of fiction and nonfiction, he has been named winner of the 2012 Chicago Tribune Literary Prize.”

[Photo of Wiesel at left is from December 2009 in Budapest, Hungary. ]

After reading this article, I immediately checked out Carolyn Yeager’s website Elie Wiesel Cons the World to see what she has to say about this new honor for Elie Wiesel.  I found a video which explains the whole story of Elie Wiesel in great detail.  The video starts out with the sound of an old fashioned typewriter as the keys hit the paper, typing out the URL of the website.  I love it!

The sound of the typewriter keys brought back a flood of memories; I was alive during World War II and I saw the news reels of the liberation of Bergen-Belsen and read about the liberation of Dachau.  Yet I didn’t get interested in the Holocaust until many years later.  My lack of interest in the Holocaust was nothing unusual, as the video on Yeager’s website points out.

The article in the Chicago Tribune also points out that there was very little interest in the Holocaust as late as 1960 when Elie Wiesel’s book Night was first published in English.

This quote is from the Chicago Tribune:

After the war, [Elie Wiesel] worked as a journalist in France for Yiddish and French publications. The noted French writer and Nobel laureate Francois Mauriac urged Wiesel to write his Holocaust memoir, and Mauriac “went from one publisher to another,” said Wiesel, to persuade them to take on Wiesel’s book.

At first, “Night” generated little interest, and the English-language publication in 1960 “sold 5,000 copies in three years,” Wiesel said. “And the same thing, by the way, in France — everywhere.”

Why was the world slow to recognize the book’s value?

“Maybe it needed — the world itself needed maybe a whole generation for readers to realize that they must know something more” about the Holocaust, Wiesel said.

As a person who was alive and well between 1945 and 1960, I can tell you why no one was interested in the Holocaust during that period.  The years after World War II were the best of times.  During the 1950s, everyone was extremely happy to be living during peace time; no one wanted to re-live the war.  I was writing and selling magazine articles during the 1950s, but not stories about the Nazi concentration camps, which would not have been of interest to very many people at that time.  There were thousands of Holocaust survivors in American during those years, but they were keeping their mouths shut and hiding their tattoos.

I lived in Germany for two years after World War II, but I didn’t bother to go to see the former Dachau camp. When I went back to Germany for the first time in 1995, I didn’t go to see the Dachau Memorial Site.  The Holocaust did not become as popular as it is now until many years later.  If only I had anticipated the Holocaust mania, I could have written a novel about Auschwitz and Buchenwald and become a millionaire. Many people have urged me to write a fake Holocaust memoir, but I think it is too late for me; there are too many fake memoirs on the market.

I was one of the first to put the information on the Internet that Elie Wiesel could not have been in the famous photo taken in Barrack 56 in Buchenwald on April 16, 1945 because, by his own account as written in his book Night, he was in the camp hospital on that date. You can read that page on my website, which I updated 3 years ago, here.

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