Elie Wiesel: Yes, we really did put God on trial at Auschwitz - Verdict: "He owes us something"

Wiesel: Yes, we really did put God on trial

By Jenni Frazer, September 19, 2008
The Jewish Chronicle Online

The story that rabbis in Auschwitz once decided to put God on trial - and found him guilty - has frequently been assumed to be apocryphal.

But on Monday night, the Nobel Laureate Elie Wiesel startled his audience at a Holocaust Educational Trust appeal dinner in London when he declared: "I was there when God was put on trial."

This week rabbis and academics raised questions over whether such an event ever actually happened - although many agreed that it had a high degree of plausibility.



But when the JC put their doubts to Mr Wiesel on Wednesday, he replied: "Why should they know what happened? I was the only one there. It happened at night; there were just three people. At the end of the trial, they used the word chayav, rather than ‘guilty'. It means ‘He owes us something'. Then we went to pray."

Two of those questioning the story, Rabbi Jonathan Romain and Rabbi Dan Cohn-Sherbok, were advisers to the recent BBC2 film God on Trial, which staged the philosophical debate in Auschwitz.

"I don't know that it ever happened," Rabbi Cohn-Sherbok said. "I always thought of it as a received story, and I certainly couldn't say definitively that it happened in the camps. But it could have, and it is such a moving story that I think it should have happened."

Rabbi Romain described the story as "a strong legend. We can't prove that it happened; but even if it isn't true, it has truth in it. It is an utterly plausible mystery."

Jerusalem scholar Esther Farbstein, author of Hidden in Thunder: Perspectives on Faith, Halachah and Leadership during the Holocaust, was asked if there is any record of God being put on trial in Auschwitz. Mrs Farbstein said flatly: "No." But she added: "There is no question that individuals did put God on trial in their minds, so it is quite plausible that people did have this discussion. But I think it's a story, because I have never seen such a document testifying to such a trial."

Robert Jan Van Pelt, a professor at the University of Waterloo in Ontario, Canada, who formed part of Professor Deborah Lipstadt's defence team in the libel case brought by David Irving, said the suggestion of a trial in Auschwitz was "a real problem. Historians ask for material and eye-witness evidence. In this case we have no material evidence whatsoever, but [the story] has become part of the lore of Auschwitz. And 95 per cent of witnesses from Auschwitz were killed, and of those who survived, very few are now alive.

"I think it could have happened. Why not? Besides, it doesn't matter what three people did in the corner of an Auschwitz barracks. What is important is the way the story resonates with us."

Mr Wiesel, 80, made the story the subject of a 1977 play, The Trial of God, although he did not set it during the Holocaust - his play takes place during Purim in 1649. The story is the subject of a famous midrash, or biblical commentary. Many people have assumed that the story was a way for those of faith to try to make sense of the Holocaust.

http://www.thejc.com/news/uk-news/wiesel-yes-we-really-did-put-god-trial

Coffee with Bradley Smith of CODOH: Elie Wiesel, a ludicrously unreliable "eyewitness"

Elie Wiesel urges Hungary to ban Ho£ocau$t™ denial and pass laws to curb "hate speech"; "racist, anti-Semitic expressions are unacceptable"

Elie Wiesel: It must be made clear that racist, anti-Semitic expressions are unacceptable(Archive / AP)

Elie Wiesel 'not bitter' about losing millions to Madoff

By News Agencies
Dec 10, 2009

Holocaust survivor visiting Hungary for first time since WW2, urges country to ban Holocaust denial.

Nobel Peace Prize winner Elie Wiesel spoke out Thursday about his losses in disgraced financier Bernard Madoff's Ponzi scheme, saying that he was not bitter about losing his personal investments and millions of dollars of his foundation's money.

The Holocaust survivor, who at Chabad's invitation was visiting in Hungary for the first time since the end of the Second World War, said he was grateful for hundreds of donations that have helped his Foundation for Humanity stay active. The foundation promotes tolerance and equality to youth.

"It was heartwarming to see the response and, of course, we have decided not to give in," Wiesel said. "I decided I will not to let anyone destroy what I have done with my life ... I am not bitter."

Wiesel said he does not expect to recover any of the lost money.

The writer met with Hungarian President Laszlo Solyom and Prime Minister Gordon Bajnai, and urged Hungary to legally ban Holocaust denial.

He also called on Hungary to consider laws to curb hate speech as "extremist voices become ever louder," the local news agency MTI reported.

Hungary's far right increased in prominence in June when the nationalist party Jobbik won three seats in Brussels with almost 15 per cent of the national vote in the European Union elections.

"It must be made clear to the whole of society that racist, anti-Semitic expressions are unacceptable," Wiesel told reporters.

Several attempts in the past few years to toughen laws against hate speech and a push by the government in April to amend the Constitution to make Holocaust denial a crime have failed in parliament or have been rejected by the courts, mainly because of fears about restricting free speech.

Wiesel also said he had received a pledge from Bajnai to allow access to historical archives thought to include lists of the Hungarian Jews who were deported to Auschwitz during World War II. Some 550,000 Hungarian Jews were killed during the Holocaust.

"I would like to see the list about the Jews from Maramarosziget, my hometown," Wiesel said, using the Hungarian name of Sighetu Marmatie, a Romanian town that was part of Hungary until World War I and again, for a few years, in the 1940s. "The list must be somewhere in Budapest."

The previous day, Wiesel discussed Jewish-Hungarian relations in a symposium in the Hungarian parliament.

In 1944, at the age of 15, Wiesel was one of thousands of Jews transported to Nazi death camps from a Romanian town then known as Sighet, which was under Hungarian rule at the time.

Wiesel has written dozens of books, of which his best known, "Night", deals with his experience of the Holocaust. He was awarded the Nobel Peace Prize in 1983.

http://www.haaretz.com/hasen/spages/1134234.html



UPDATE - February 24, 2010:
Hungarian Government Criminalizes Holyhoax Denial





Other Articles of Interest:

- Elie Wiesel: Prominent Liar and Anti-German Hatemonger; Claims jews "burned alive in flaming ditches" and "ground spurted geysers of jewish blood"
- Introduction to the Holocaust™ Hoax
- Dachau - The U.S. Army and Government lies about "extermination" and "homicidal gas chambers"

Species of bacteria the cause of severe chronic puss-filled festering boils named after Elie Wiesel

"Messenger to Mankind", Elie Wiesel

By Moshe Zisblatt Wiesenthal, October 10, 2009
TWOW News

A species of bacteria that causes particularly severe and dangerous boils became known as Staphylococci Eliewieselus Furunculosis, in honor of jewish holocaust survivor and Nobel Prize laureate Elie Wiesel. This comes just days after an asteroid between the planets Mars and Jupiter became known as Miep Gies, in honor of the Dutch woman who preserved the diary of Anne Frank. (story)

Dr. Zundel Rassinier, an infectious-disease specialist, discovered the species in the 1960s, but held off naming it until just recently. He has decided to name it Staphylococci Eliewieselus Furunculosis, saying he wanted to draw attention to the steadfast courage of the now 81-year-old Wiesel who is the author of 52 books, a professor of philosophy and recipient of more than 100 honorary degrees. The bacteria causes a recurring boil that poses increased risk of the infection gaining access to the bloodstream, leading to serious illness.

Elie Wiesel was born in Sighet, the Transylvania region of Romania, on September 30, 1928. In May 1944, Hungarian authorities allowed the German army to deport local Jews. Wiesel spent time in two Nazi "death" camps, Auschwitz and Buchenwald before being liberated by the American Army in April 1945. In the 1950s, Wiesel published his first book, a novel, "And the World Remained Silent," which was shortened and printed as "Night."

" 'Night' is a memoir; totally every word is true," Wiesel said. "Everything (in it) happened, everything was destroyed. Therefore, we can't single out one episode or one event" as fact or fiction."

One of the most heart-rending sections of the book is where Wiesel describes how the Nazis exterminated Jewish babies by throwing them alive into flaming ditches. He writes:

"Not far from us, flames were leaping from a ditch, gigantic flames. They were burning something. A lorry drew up at the pit and delivered its load -- little children. Babies! Yes, I saw it -- saw it with my own eyes ... Those children in the flames. (Is it surprising that I could not sleep after that? Sleep has fled from my eyes.)"

Wiesel also recounts amazing stories from other Holocaust witnesses in "Night", including from Babi Yar, a place in Ukraine where the Germans executed Soviet citizens, among them Jews:

"Later, I learn from a witness that, for month after month, the ground never stopped trembling; and that, from time to time, geysers of blood spurted from it."

In 1978, President Jimmy Carter appointed Wiesel the Chairman of the President's Commission on the Holocaust, and he became Founding Chairman of the United States Holocaust Memorial Council in 1980, which eventually lead to the creation of the United States Holocaust Memorial Museum which opened in 1993.

Wiesel was been awarded the Presidential Medal of Freedom, the Medal of Liberty Award, the rank of Grand-Croix in the French Legion of Honor, the Congressional Gold Medal by the United States Congress, and the Nobel Peace Prize in 1986. Wiesel now lives in New York and teaches in Boston. He speaks a number of languages and writes mainly in French.

Why Jewry fomented WWII and fabricated the Holohoax - Fanatical Satanic Hatred of the Germanic (true Israelite) People

"The Israeli people around the world declare economic and financial war against Germany. Fourteen million Jews stand together as one man, to declare war against Germany." - Daily Express, March 24, 1933

"The millions of Jews who live in America, England and France, North and South Africa, and, not to forget those in Palestine, are determined to bring the war of annihilation against Germany to its final end." (The Jewish newspaper, Central Blad Voor Israeliten in Nederland, September 13, 1939)

"Germany is the enemy of Judaism and must be pursued with deadly hatred. The goal of Judaism of today is: a merciless campaign against all German peoples and the complete destruction of the nation. We demand a complete blockade of trade, the importation of raw materials stopped, and retaliation towards every German, woman and child." (Jewish professor A. Kulischer, October, 1937)

Vladimir "Ze'ev" Jabotinsky, a founder and early leader of the Zionist terrorist organization, Irgun

"The fight against Germany has now been waged for months by every Jewish community, on every conference, in all labor unions and by every single Jew in the world. There are reasons for the assumption that our share in this fight is of general importance. We shall start a spiritual and material war of the whole world against Germany. Germany is striving to become once again a great nation, and to recover her lost territories as well as her colonies. But our Jewish interests call for the complete destruction of Germany..." (Vladimir Jabotinsky, in Mascha Rjetsch, January, 1934)

Mass murderer of German civilians, crypto-jew Winston Churchill

"You must understand that this war is not against Hitler or National Socialism, but against the strength of the German people, which is to be smashed once and for all, regardless of whether it is in the hands of Hitler or a Jesuit priest." --Winston Churchill, Emrys Hughes, Winston Churchill - His Career in War and Peace, p. 145; quoted as per: Adrian Preissinger, Von Sachsenhausen bis Buchenwald, p. 23.

"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." --Elie Wiesel, Nobel Prize winner and "chief witness" to the Holocaust

Elie Wiesel on the "baby burning pits" at Birkenau

Kosher source

Elie wrote in "Night" that on his first night in the camp, a night that he would never forget, he saw two burning pits, one for children and one for adults, where Jews were being burned alive.

Painting by Holocaust survivor depicts children being burned alive

Elie and his father were miraculously spared at the last moment when, only two steps from the burning ditch, they were ordered to turn left and enter the barracks.

The following quote is from "Night" by Elie Wiesel:

"Not far from us, flames were leaping up from a ditch, gigantic flames. They were burning something. A lorry drew up at the pit and delivered its load-little children. Babies! Around us, everyone was weeping. Someone began to recite the Kaddish. I do not know if it has ever happened before, in the long history of the Jews, that people have ever recited the prayer for the dead for themselves .... Never shall I forget that night, the first night in camp .... Never shall I forget that smoke. Never shall I forget the little faces of the children, whose bodies I saw turned into wreaths of smoke beneath a silent sky."

Related Articles:

Elie Wiesel: Prominent Liar and Anti-German Hatemonger; Claims jews "burned alive in flaming ditches" and "ground spurted geysers of jewish blood"

Elie Wiesel and Jewry on the significance of the Holocaust™ Hoax Dogma; An "Unknowable, Inexplicable Sacred Mystery"

Introduction to the Holocaust™ Hoax

Archive of Fraudulent "Holocaust Survivor" Stories

Oh the horror...

Where are the anti hate speech laws when you need them?

Just look at the pain in the weasel's eyes...makes me tear up...


Vhen vill ze sufferink end??!!


I have my suspicions that Ahmadinejad is controlled-op. But even if he isn't, the JewMedia is using him as the current poster-boy for Holohoax denial because they think that Ahmadinejad has such a "bad" public image from all their smear propaganda against him and Iran in general...and therefore, they can smear the movement by association with such an "evil" individual.

Elie Wiesel and Jewry on the significance of the Holocaust™ Hoax Dogma; An "Unknowable, Inexplicable Sacred Mystery"

"What are you writing?" the Rebbe asked. "Stories," I said. He wanted to know what kind of stories: true stories. "About people you knew?" 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 defence. 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."

("Legends of Our Time" by Elie Wiesel, New York Holt,
Rinehart and Winston, 1968, p. viii)

Excerts from source below are largely a review of "The Holocaust in American Life" by Peter Novick:

THE UNIQUENESS OF THE HOLOCAUST

[...]

The most commonly expressed grievance was the use of the words "Holocaust" and "genocide" to describe other catastrophes. This sense of grievance was rooted in the conviction, axiomatic in at least "official" Jewish discourse, that the Holocaust was unique. Since Jews recognized the Holocaust's uniqueness-that it was "incomparable," beyond any analogy-they had no occasion to compete with others; there could be no contest over the incontestable. (Novick 1999, 195)

As Novick notes (1999, 196), one can always find ways in which any historical event is unique. However, in Lipstadt's eyes, any comparison of the Holocaust with other genocidal actions is not only factually wrong but also morally impermissible and therefore the appropriate target of censorship. Lipstadt clearly places herself among those who would not merely criticise but censor scholarship that places the Holocaust in a comparative framework-i.e., scholarship that questions the uniqueness of the Holocaust (Novick, 1999, 259). Novick (1999, 330n.107) quotes Lipstadt as follows: Denial of the uniqueness of the Holocaust is "far more insidious than outright denial. It nurtures and is nurtured by Holocaust-denial." In Denying the Holocaust, Lipstadt castigates Ernst Nolte and other historians who have "compared the Holocaust to a variety of other twentieth-century outrages, including the Armenian massacres that began in 1915, Stalin's gulags, U.S. policies in Vietnam, the Soviet occupation of Afghanistan, and the Pol Pot atrocities in the former Kampuchea" (Lipstadt, 1993, p. 211). Lipstadt calls these "attempts to create such immoral equivalencies." In the section on the uniqueness of the Holocaust, she cites approvingly the claim that "the Nazis' annihilation of the Jews . . . was 'a gratuitous [i.e., without cause or justification] act carried out by a prosperous, advanced industrial nation at the height of its power'" (p. 212).

[...]

From my perspective as an evolutionist, bloody and violent ethnic conflict has been a recurrent theme throughout history. The attempt to say it is unique is an attempt to remove the Holocaust from the sphere of scholarly research, interpretation and debate and move into the realm of religious dogma, much as the resurrection of Jesus is an article of faith for much or Christianity. By accepting the type of censorship promoted by Lipstadt's writings we are literally entering a new period of the Inquisition wherein religious dogma rather than open scientific debate is the criterion of truth.

Peter Novick has a great deal of interesting material on the political campaign for the uniqueness of the Holocaust. In the same discussion where he comments on Lipstadt's statements on the uniqueness of the Holocaust, he notes Elie Wiesel's idea of Holocaust "as a sacred mystery, whose secrets were confined to a priesthood of survivors. In a diffuse way, however, the assertion that the Holocaust was a holy event that resisted profane representation, that it was uniquely inaccessible to explanation or understanding, that survivors had privileged interpretive authority-all these themes continued to resonate." (i.e., in recent years) (Novick, 1999, 211-212).

Novick also describes a massive campaign to make the Holocaust a specifically Jewish event and to downplay the victim status of other groups. Speaking of 11 million victims was clearly unacceptable to [Elie] Wiesel and others for whom the "big truth" about the Holocaust was its Jewish specificity. They responded to the expansion of the victims of the Holocaust to eleven million the way devout Christians would respond to the expansion of the victims of the Crucifixion to three-the Son of God and two thieves. Wiesel's forces mobilised, both inside and outside the Holocaust Council, to ensure that, despite the executive order, their definition would prevail. Though Jewish survivors of the Holocaust had no role in the initiative that created the museum, they came, under the leadership of Wiesel, to dominate the council-morally, if not numerically. When one survivor, Sigmund Strochlitz, was sworn in as a council member, he announced that it was "unreasonable and inappropriate to ask survivors to share the term Holocaust . . . to equate our suffering . . . with others." At one council meeting, another survivor, Kalman Sultanik, was asked whether Daniel Trocme, murdered at Maidanek for rescuing Jews and honoured at Yad Vashem as a Righteous Gentile, could be remembered in the museum's Hall of Remembrance. "No," said Sultanik, because "he didn't die as a Jew. . . . The six million Jews . . . died differently." (Novick 1999, 219)
Activists insisted on the "incomprehensibility and inexplicability of the Holocaust" (Novick 1999, 178). "Even many observant Jews are often willing to discuss the founding myths of Judaism naturalistically-subject them to rational, scholarly analysis. But they're unwilling to adopt this mode of thought when it comes to the 'inexplicable mystery' of the Holocaust, where rational analysis is seen as inappropriate or sacrilegious" (p. 200). Elie Wiesel "sees the Holocaust as 'equal to the revelation at Sinai' in its religious significance; attempts to 'desanctify' or 'demystify' the Holocaust are, he says, a subtle form of anti-Semitism" (Novick 1999, 201). A 1998 survey found that "remembrance of the Holocaust" was listed as "extremely important" or "very important" to Jewish identity-far more often than anything else, such as synagogue attendance, travel to Israel, etc.

Reflecting this insistence on the uniqueness of the Holocaust, Jewish organisations and Israeli diplomats co-operated to block the U.S. Congress from commemorating Armenian genocide. "Since Jews recognized the Holocaust's uniqueness-that it was 'incomparable,' beyond any analogy-they had no occasion to compete with others; there could be no contest over the incontestable" (p. 195). Abraham Foxman, head of the ADL, stated the Holocaust is "not simply one example of genocide but a near successful attempt on the life of God's chosen children and, thus, on God himself" (p. 199).

Novick has also shown how the Holocaust successfully serves Jewish political interests. The Holocaust was originally promoted to rally support for Israel following the 1967 and 1973 Arab-Israeli wars; "Jewish organisations . . . [portrayed] Israel's difficulties as stemming from the world's having forgotten the Holocaust. The Holocaust framework allowed one to put aside as irrelevant any legitimate ground for criticizing Israel, to avoid even considering the possibility that the rights and wrongs were complex" (p. 155). As the threat to Israel subsided, the Holocaust was promoted as the main source of Jewish identity and in the effort to combat assimilation and intermarriage among Jews. During this period, the Holocaust was also promoted among gentiles as an antidote to anti-Semitism. In recent years this has involved a large scale educational effort (including mandated courses in the public schools of several states) spearheaded by Jewish organisations and manned by thousands of Holocaust professionals aimed at conveying the lesson that "tolerance and diversity [are] good; hate [is] bad, the overall rubric [is] 'man's inhumanity to man'" (pp. 258-259). The Holocaust has thus become an instrument of Jewish ethnic interests as a symbol intended to create moral revulsion at violence directed at minority ethnic groups-prototypically the Jews.

Related:

Elie Wiesel: Prominent Liar and Anti-German Hatemonger; Claims jews "burned alive in flaming ditches" and "ground spurted geysers of jewish blood"

Elie Wiesel on the "baby burning pits" at Birkenau

Elie Wiesel: Prominent Liar and Anti-German Hatemonger; Claims jews "burned alive in flaming ditches" and "ground spurted geysers of jewish blood"

Romanian Jew Eliezer Wiesel, whom the Nobel Committee calls a "messenger to mankind"

"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." -Elie Wiesel 'Legends of Our Time' (1968), pp.177-178

A Prominent False Witness: Elie WieselBy Robert FaurissonElie Wiesel won the Nobel Peace Prize in 1986. He is generally accepted as a witness to the Jewish "Holocaust," and, more specifically, as a witness to the legendary Nazi extermination gas chambers. The Paris daily Le Monde emphasized at the time that Wiesel was awarded the Nobel Prize because: [1]

These last years have seen, in the name of so-called "historical revisionism," the elaboration of theses, especially in France, questioning the existence of the Nazi gas chambers and, perhaps beyond that, of the genocide of the Jews itself.

But in what respect is Elie Wiesel a witness to the alleged gas chambers? By what right does he ask us to believe in that means of extermination? In an autobiographical book that supposedly describes his experiences at Auschwitz and Buchenwald, he nowhere mentions the gas chambers. [2] He does indeed say that the Germans executed Jews, but ... by fire; by throwing them alive into flaming ditches, before the very eyes of the deportees! No less than that!Here Wiesel the false witness had some bad luck. Forced to choose from among several Allied war propaganda lies, he chose to defend the fire lie instead of the boiling water, gassing, or electrocution lies. In 1956, when he published his testimony in Yiddish, the fire lie was still alive in certain circles. This lie is the origin of the term Holocaust. Today there is no longer a single historian who believes that Jews were burned alive. The myths of the boiling water and of electrocution have also disappeared. Only the gas remains.The gassing lie was spread by the Americans. [3] The lie that Jews were killed by boiling water or steam (specifically at Treblinka) was spread by the Poles. [4] The electrocution lie was spread by the Soviets. [5]The fire lie is of undetermined origin. It is in a sense as old as war propaganda or hate propaganda. In his memoir, Night, which is a version of his earlier Yiddish testimony, Wiesel reports that at Auschwitz there was one flaming ditch for the adults and another one for babies. He writes: [6]

Not far from us, flames were leaping from a ditch, gigantic flames. They were burning something. A lorry drew up at the pit and delivered its load -- little children. Babies! Yes, I saw it -- saw it with my own eyes ... Those children in the flames. (Is it surprising that I could not sleep after that? Sleep has fled from my eyes.)

A little farther on there was another ditch with gigantic flames where the victims suffered "slow agony in the flames." Wiesel's column was led by the Germans to within "three steps" of the ditch, then to "two steps." "Two steps from the pit we were ordered to turn to the left and made to go into a barracks."An exceptional witness himself, Wiesel assures us of his having met other exceptional witnesses. Regarding Babi Yar, a place in Ukraine where the Germans executed Soviet citizens, among them Jews, Wiesel wrote: [7]

Later, I learn from a witness that, for month after month, the ground never stopped trembling; and that, from time to time, geysers of blood spurted from it.

These words did not slip from their author in a moment of frenzy: first, he wrote them, then some unspecified number of times (but at least once) he had to reread them in the proofs; finally, his words were translated into various languages, as is everything this author writes.That Wiesel personally survived, was, of course, the result of a miracle. He says that: [8]

In Buchenwald they sent 10,000 persons to their deaths each day. I was always in the last hundred near the gate. They stopped. Why?

In 1954 French scholar Germaine Tillion analyzed the "gratuitous lie" with regard to the German concentration camps. She wrote: [9]

Those persons [who gratuitously lie] are, to tell the truth, much more numerous than people generally suppose, and a subject like that of the concentration camp world -- well designed, alas, to stimulate sado-masochistic imaginings -- offered them an exceptional field of action. We have known numerous mentally damaged persons, half swindlers and half fools, who exploited an imaginary deportation; we have known others of them -- authentic deportees -- whose sick minds strove to go even beyond the monstrosities that they had seen or that people said had happened to them. There have been publishers to print some of their imaginings, and more or less official compilations to use them, but publishers and compilers are absolutely inexcusable, since the most elementary inquiry would have been enough to reveal the imposture.

Tillion lacked the courage to give examples and names. But that is usually the case. People agree that there are false gas chambers that tourists and pilgrims are encouraged to visit, but they do not tell us where. They agree that there are false "eyewitnesses," but in general they name only Martin Gray, the well-known swindler, at whose request Max Gallo, with full knowledge of what he was doing, fabricated the bestseller For Those I Loved.Jean-François Steiner is sometimes named as well. His bestselling novel Treblinka (1966) was presented as a work of which the accuracy of every detail was guaranteed by oral or written testimony. In reality it was a fabrication attributable, at least in part, to the novelist Gilles Perrault. [10] Marek Halter, for his part, published his La Mémoire d'Abraham in 1983; as he often does on radio, he talked there about his experiences in the Warsaw ghetto. However, if we are to believe an article by Nicolas Beau that is quite favorable to Halter, [11] little Marek, about three years old, and his mother left Warsaw not in 1941 but in October of 1939, before the establishment of the ghetto there by the Germans. Halter's book is supposed to have been actually written by a ghost writer, Jean-Noël Gurgan.Filip Müller is the author of Eyewitness Auschwitz: Three Years in the Gas Chambers, [12] which won the 1980 prize of the International League against Racism and Anti-Semitism (LICRA). This nauseous best-seller is actually the work of a German ghost writer, Helmut Freitag, who did not hesitate to engage in plagiarism. [13] The source of the plagiarism is Auschwitz: A Doctor's Eyewitness Account, another best-seller made up out of whole cloth and attributed to Miklos Nyiszli. [14]Thus a whole series of works presented as authentic documents turns out to be merely compilations attributable to various ghost writers: Max Gallo, Gilles Perrault, Jean-Noël Gurgan (?), and Helmut Freitag, among others.We would like to know what Germaine Tillion thinks about Elie Wiesel today. With him the lie is certainly not gratuitous. Wiesel claims to be full of love for humanity. However, he does not refrain from an appeal to hatred. In his opinion: [15]

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.

At the beginning of 1986, 83 deputies of the German Bundestag took the initiative of proposing Wiesel for the Nobel Peace Prize. This would be, they said, "a great encouragement to all who are active in the process of reconciliation." [16] That is what might be called "going from National Socialism to national masochism."Jimmy Carter needed a historian to preside over the President's Commission on the Holocaust. As Dr. Arthur Butz said so well, he chose not a historian but a "histrion": Elie Wiesel. Even the newspaper Le Monde, in the article mentioned above, was obliged to refer to the histrionic trait that certain persons deplore in Wiesel:Naturally, even among those who approve of the struggle of this American Jewish writer, who was discovered by the Catholic François Mauriac, some reproach him for having too much of a tendency to change the Jewish sadness into "morbidity" or to become the high priest of a "planned management of the Holocaust."As Jewish writer Leon A. Jick has written: "The devastating barb, 'There is no business like SHOAH-business' is, sad to say, a recognizable truth." [17]Elie Wiesel issues alarmed and inflammatory appeals against Revisionist authors. He senses that things are getting out of hand. It is going to become more and more difficult for him to maintain the mad belief that the Jews were exterminated or were subjected to a policy of extermination, especially in so-called gas chambers. Serge Klarsfeld has admitted that real proofs of the existence of the gas chambers have still not yet been published. He promises proofs. [18]On the scholarly plane, the gas chamber myth is finished. To tell the truth, that myth breathed its last breath several years ago at the Sorbonne colloquium in Paris (June 29-July 2, 1982), at which Raymond Aron and François Furet presided. What remains is to make this news known to the general public. However, for Elie Wiesel it is of the highest importance to conceal that news. Thus all the fuss in the media, which is going to increase: the more the journalists talk, the more the historians keep quiet.But there are historians who dare to raise their voices against the lies and the hatred. That is the case with Michel de Boüard, wartime member of the Resistance, deportee to Mauthausen, member of the Committee for the History of the Second World War from 1945 to 1981, and a member of the Institut de France. In a poignant interview in 1986, he courageously acknowledged that in 1954 he had vouched for the existence of a gas chamber at Mauthausen where, it finally turns out, there never was one. [19]The respect owed to the sufferings of all the victims of the Second World War, and, in particular, to the sufferings of the deportees, demands on the part of historians a return to the proven and time-honored methods of historical criticism.SummaryElie Wiesel passes for one of the most celebrated eyewitnesses to the alleged Holocaust. Yet in his supposedly autobiographical book Night, he makes no mention of gas chambers. He claims instead to have witnessed Jews being burned alive, a story now dismissed by all historians. Wiesel gives credence to the most absurd stories of other "eyewitnesses." He spreads fantastic tales of 10,000 persons sent to their deaths each day in Buchenwald.When Elie Wiesel and his father, as Auschwitz prisoners, had the choice of either leaving with their retreating German "executioners," or remaining behind in the camp to await the Soviet "liberators," the two decided to leave with their German captors.It is time, in the name of truth and out of respect for the genuine sufferings of the victims of the Second World War, that historians return to the proven methods of historical criticism, and that the testimony of the Holocaust "eyewitnesses" be subjected to rigorous scrutiny rather than unquestioning acceptance.Notes 1. Le Monde, October 17, 1986. Front page.2. There is one single allusion, extremely vague and fleeting, on pages 78-79: Wiesel, who very much likes to have conversations with God, says to Him: "But these men here, whom You have betrayed, whom You have allowed to be tortured, butchered, gassed, burned, what do they do? They pray before you!" (Night, New York, Discus/Avon Books, 1969, p. 79). In his preface to that same book, François Mauriac mentioned "the gas chamber and the crematory" (p. 8). The four crucial pages of "testimony" by Elie Wiesel are reproduced in facsimile in: Pierre Guillaume, Droit et Histoire (La Vieille Taupe, 1986), pp. 147-150. In the German-language edition of Night (Die Nacht zu begraben, Elischa [Ullstein, 1962]), on 14 occasions the word "crematory" or "crematories" has been falsely given as "Gaskammer" ("gas chamber[s]"). In January of 1945, in anticipation of a Russian takeover, the Germans were evacuating Auschwitz. Elie Wiesel, a young teenager at the time, was hospitalized in Birkenau (the "extermination camp") after surgery on an infected foot. His doctor had recommended two weeks of rest and good food but, before his foot healed, the Russian takeover became imminent. Hospital patients were considered unfit for the long trip to the camps in Germany and Elie thus could have remained at Birkenau to await the Russians. Although his father had permission to stay with him as a hospital patient or orderly, father and son talked it over and decided to move out with the Germans. (See Night, p. 93. See also D. Calder, The Sunday Sun [Toronto, Canada], May 31, 1987, p. C4.)3. See the US War Refugee Board Report, German Extermination Camps: Auschwitz and Birkenau (Washington, DC), November 1944.4. See Nuremberg document PS-3311 (USA-293). Published in the IMT "blue series," Vol. 32, pp. 153-158.5. See the report in Pravda, Feb. 2, 1945, p. 4, and the UP report in the Washington (DC) Daily News, Feb. 2, 1945, p. 2.6. Night (Avon/Discus). See esp. pp. 41, 42, 43, 44, 79, 93.7. Paroles d'étranger (Editions du Seuil, 1982), p. 86.8. "Author, Teacher, Witness," Time magazine, March 18, 1985, p. 79.9. "Le Système concentrationnaire allemand [1940-1944]," Revue d'histoire de la Deuxième Guerre mondiale, July 1954, p. 18, n. 2.10. Le Journal du Dimanche, March 30, 1985, p. 5.11. Libération, Jan. 24, 1986, p. 19.12. Published by Stein and Day (New York). Paperback edition of 1984. (xii + 180 pages.) With a foreword by Yehuda Bauer of the Institute of Contemporary Jewry, Hebrew University, Jerusalem.13. Carlo Mattogno, Auschwitz: un caso di plagio, Parma (Italy): 1986. See also: C. Mattogno, "Auschwitz: A Case of Plagiarism," The Journal of Historical Review, Spring 1990, pp. 5-24.14. Paperback edition, 1961, and later, published by Fawcett Crest (New York).15. Legends of Our Time (chapter 12: "Appointment with Hate"), New York: Schocken Books, 1982, p. 142, or, New York: Avon, 1968, pp. 177-178.16. The Week in Germany (published in New York by the German government in Bonn), Jan. 31, 1986, p. 2.17. "The Holocaust: Its Use and Abuse Within the American Public," Yad Vashem Studies (Jerusalem), 1981, p. 316.18. VSD, May 29, 1986, p. 37.19. Ouest-France, August 2-3, 1986, p. 6.

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