Friday, January 28, 2011
Is Elie Wiesel A Fraud? You Decide After Reading This…
I must state outright that as a researcher of history, I find it absolutely appalling that true research into the Holocaust is disallowed. As I result I stay clear of the question of the validity of that sad part of history, but rather focus on the validity of the claims made by Holocaust survivors. There is one person in particular who claims to be a survivor, and has always been in the forefront of keeping that period of history alive through his stories about his experiences during the Holocaust. That person is Elie Wiesel, the author of the book “Night”, and the claimant to the title of the “Best Living Authority on the Shoah” living today.
But there has always been some doubt on the validity of Elie Wiesel’s experiences during World War II, and whether or not he even is who he claims to be. To answer some of these questions, I want to turn to a great article that was actually written almost a year ago. This article comes from the website: Inconvenient History at www,revblog.codoh.com, entitled: “Elie Wiesel: “The Most Authoritative Witness” of the Shoah?”. This is extremely good reading and loaded with some facts and details. I have that entire article here for my own readers to view and ponder:
Is Elie Wiesel an impostor?
«In May 1944 , when Miklos Gruner was 15, he was deported from Hungary to Auschwitz-Birkenau with his mother and father as well as both a younger and an elder brother. He says that his mother and his younger brother were immediately gassed after their arrival in the camp. Then he, his elder brother and their father had an inmate number tattooed on their arms and were sent to perform hard work in a synthetic fuel factory linked to IG Farben where the father died six months later. After that, the elder brother was sent to Mauthausen and, as the young Miklos was then alone, two elder Jewish inmates who were also Hungarians and friends with his late father took him under their protection. These two protectors of the young Miklos were the Lazar and Abraham Wiesel brothers.
In the following months, Miklos Gruner and the Wiesel brothers became good friends. Lazar Wiesel was 31 years old in 1944. Miklos never forgot the number Lazar was tattooed with by the Nazis: A-7713. In January 1945, as the Russian army was coming, the inmates were transferred to Buchenwald. During the ten days this transfer took, partly by foot, partly by train, more than half of the inmates died and amongst them was Abraham, the elder brother of Lazar Wiesel. In April 8, 1945, the US army liberated Buchenwald. Miklos and Lazar were amongst the survivors of the camp. As Miklos had tuberculosis, he was sent in a Swiss clinic and therefore was separated from Lazar. After recovering, Miklos emigrated to Australia while his elder brother, who also survived the war, established himself in Sweden.
Years later, in 1986, Miklos was contacted by the Swedish journal Sydsvenska Dagbladet in Malmo and invited to meet “an old friend” named Elie Wiesel… As Miklos answered that he doesn`t know anyone with this name, he was told Elie Wiesel was the same person Miklos knew in the Nazi camps under the name Lazar Wiesel and with the inmate number A-7713… Miklos still remembered that number and he was therefore convinced at that point that he was going to meet his old friend Lazar and happily accepted the invitation to meet him at the Savoj Hotel in Stockholm on December 14, 1986. Miklos recalls:
“I was very happy at the idea of meeting Lazar but when I confronted the so-called ‘Elie Wiesel’, I was stunned to see a man I didn`t recognize at all, who didn`t even speak Hungarian or Yiddish and instead he was speaking English in a strong French accent. Therefore our meeting was over in about ten minutes. As a goodbye gift, the man gave me his book entitled ‘Night’ of which he claimed to be the author. I accepted the book I didn`t know at that time but told everyone there that this man was not the person he pretended to be!”
Miklos recalls that during this strange meeting, Elie Wiesel refused to show him the tattooed number on his arm, saying he didn`t want to exhibit his body. Miklos adds that Elie Wiesel showed his tattooed number afterward to an Israeli journalist who Miklos met and this journalist told Miklos that he didn`t have time to identify the number but… was certain it wasn`t a tattoo. Miklos says:
“After that meeting with Elie Wiesel, I spent twenty years of research and found out that the man calling himself Elie Wiesel has never been in a Nazi concentration camp since he was not included in any official list of detainees”.
Miklos also found out that the book Elie Wiesel gave him in 1986 as something he has written himself was in fact written in Hungarian in 1955 by Miklos’ old friend Lazar Wiesel and published in Paris under the title “Un di Velt hot Gesvigen”, meaning approximately “The World Kept Silent”. The book was then shortened and rewritten in French as well as in English in order to be published under the author`s name Elie Wiesel in 1958, under the french title “La Nuit” and the English title “Night”. Ten million copies of the book were sold in the world by Elie Wiesel who even received a Nobel Peace prize for it in 1986 while – says Miklos – the real author Lazar Wiesel was mysteriously missing…
“Elie Wiesel never wanted to meet me again”, says Miklos. “He became very successful; he takes 25 thousand dollars for a 45 minutes speech on the Holocaust. I have officially reported to the FBI in Los Angeles. I have also complained to governments and media, in the US and Sweden with no result.
I have received anonymous calls telling me I could be shot if I don`t shut up but I am not afraid of death any more. I have deposited the whole dossier in four different countries and, if I died suddenly, they would be made public. The world must know that Elie Wiesel is an impostor and I am going to tell it, I am going to publish the truth in a book called “Stolen Identity A7713”.”»
|Lázár Wiesel||Elie Wiesel|
|Date of birth||4 September 1913||30 September 1928|
|Place of birth||Máramarossziget = Sighet||Sighet|
|Name of the father||Szalamo = Shlomo||Shlomo|
|Name of the mother||Serena Feig||Sarah Feig|
|Domicile of the father in the beginning 1945||Buchenwald||Buchenwald|
the title, instead, is in Yiddish and reads “Un di Velt hot Gesvigen” (And the world remained silent).
«Wiesel has often mentioned the story of how this book came about. Naomi Seidmann has noted that Wiesel himself, in Alle Flüsse fließen ins Meer [All rivers run to the sea] has drawn attention to the fact that, in 1954, he gave the Argeninian publisher Mark Turkow the original manuscript of “La Nuit”, written in Yiddish. According to Wiesel, he never saw it again, but Turkow strongly denies this. This manuscript was published at Buenos Aires in 1955 under the title Und di Velt hat Geshveyn (And the world remained silent). Wiesel asserts to have written it in 1954 while on a cruise in Brazil. However, in an interview, he declared that it was only in May of 1955, after an encounter with François Mauriac , that he decided to break his silence. “And in that year , in the tenth year, begins my story. It was then translated from Yiddish into French and I sent it to him. We were very, very good friends until his death”.
Naomi Seidmann, in her research on “La Nuit”, brought to light that there are considerable differences between the Yiddish and the French versions, with respect to the length, the tone, the argumentation and the topics treated in the book. She attributes these differences to the influence of Mauriac who can be described as a very particular person”»
Is Elie Wiesel a false witness?
«But we had reached a station. Those who were next to the windows told us its name: ‘Auschwitz.’ No one had ever heard that name» (p.37).
«Toward eleven o’clock, the train began to move. We pressed against the windows.The convoy was moving slowly. A quarter of an hour later, it slowed down again. Through the windows we could see barbed wire; we realized that this must be the camp» (p. 39).
«And as the train stopped, we saw this time that flames were gushing out of a tall chimney into the black sky» (p. 39).
«In front of us flames. In the air that smell of burning flesh. It must have been about midnight. We had arrived – at Birkenau, reception centre for Auschwitz» (p. 39).
«A barrel of petrol at the entrance. Disinfection. Everyone was soaked in it. Then a hot shower. At high speed. As we came out from the water, we were driven outside. More running. Another barracks, the store. Very long tables. Mountains of prison clothes. On we ran. As we passed, trousers, tunic, shirt, and socks were thrown to us» (pp. 47-48).
«Not far from us, flames were leaping up from a ditch, gigantic flames. 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 had fled from my eyes.)
So this was where we were going. A little farther on was another and larger ditch for adults.
I pinched my face. Was I still alive? Was I awake? I could not believe it. How could it be possible for them to burn people, children, and for the world to keep silent? No, none of this could be true. It was a nightmare… Soon I should wake with a start, my heart pounding, and find myself back in the bedroom of my childhood, among my books…
My father’s voice drew me from my thoughts:
‘It’s a shame… a shame that you couldn’t have gone with your mother… I saw several boys of your age going with their mothers…’
His voice was terribly sad. I realized that he did not want to see what they were going to do to me. He did not want to see the burning of his only son.
My forehead was bathed in cold sweat. But I told him that I did not believe that they could burn people in our age, that humanity would never tolerate it…
‘Humanity? Humanity is not concerned with us. Today anything is allowed. Anything is possible, even these crematories…’
His voice was choking.
‘Father,’ I said, ‘if that is so, I don’t want to wait here. I’m going to run to the electric wire. That would be better than slow agony in the flames.’
He did not answer. He was weeping. His body was shaken convulsively. Around us, everyone was weeping. Someone began to recite the Kaddish, the prayer for the dead. 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.
‘Yitgadal veyitkadach shmé rabai… May His Name be blessed and magnified…’ Whispered my father.
For the first time, I felt revolt rise up in me. Why should I bless His name? The Eternal, Lord of the Universe, the All-Powerful and Terrible, was silent. What had I to thank Him for?
We continued our march. We were gradually drawing closer to the ditch, from which an infernal heat was rising. Still twenty steps to go. If I wanted to bring about my own death, this was the moment. Our line had now only fifteen paces to cover. I bit my lips so that my father would not hear my teeth chattering. Ten steps still. Eight. Seven. We marched slowly on, as though following a hearse at our own funeral. Four steps more. Three steps. There it was now, right in front of us, the pit and its flames. I gathered all that was left of my strength, so that I could break from the ranks and throw myself upon the barbed wire. In the depths of my heart, I bade farewell to my father, to the whole universe; and, in spite of myself, the words formed themselves and issued in a whisper from my lips: Yitgadal veyitkadach shmé rabai… May His Name be blessed and magnified… My heart was bursting. The moment had come. I was face to face with the Angel of Death…
No. Two steps from the pit we were ordered to turn to the left and made to go into a barracks» (pp. 43-45).
«The march had lasted half an hour. Looking around me, I noticed that the barbed wires were behind us. We had left the camp.
It was a beautiful April day. The fragrance of spring was in the air. The sun was setting in the west.
But we had been marching for only a few moments when we saw the barbed wire of another camp. An iron door with the inscription over it:
‘Work is liberty!’
Auschwitz» (pp. 51-52).
«In the afternoon we were made to line up. Three prisoners brought a table and some medical instruments. With the left sleeve rolled up, each person passed in front of the table. The three ‘veterans,’ with needles in their hands, engraved a number on our left arms. I became A-7713» (pp. 53-54).
«The new arrivals (Zugang) were taken to the bathhouses which, at Auschwitz I, were located in block no. 26».
«Registration took place immediately after the bath and the consignment of the clothes; it involved the filling-out of a form (Häftlings-Personalbogen) giving personal data and the address of the nearest relatives. […]. The detainee was then assigned a serial number which would be used instead of his name throughout his stay at the camp. Registration ended with this number being tattooed on his lower left arm».
«Tens of thousands of prisoners stood in rows while the SS checked their numbers» (p.54) (my italics)
«Our convoy included a few children ten and twelve years old» (p. 58).
«Our Lager is a square of about six hundred yards in length, surrounded by two fences of barbed wire, the inner one carrying a high tension current. It consists of sixty wooden huts, which are called Blocks, ten of which are in construction. In addition, there is the body of the kitchens, which are in brick; an experimental farm, run by a detachment of privileged Häftlinge; the huts with the showers and the latrines, one for each group of six or eight Blocks. Besides these, certain Blocks are reserved for specific purposes. First of all, a group of eight, at the extreme eastern end of the camp, forms the infirmary and clinic; then there is Block 24 which is the Krätzeblock, reserved for infectious skin diseases; Block 7 which no ordinary Häftling has ever entered, reserved for the “Prominenz”, that is,the aristocracy, the internees holding the highest posts; Block 47, reserved for the Reichsdeutsche (the Aryan Germans, ‘politicals’ or criminals); Block 49, for the Kapos alone; Block 12, half of which, for use of the Reichsdeutsche and the Kapos, serves as canteen, that is, a distribution centre for tobacco, insect powder and occasionally other articles; Block 37, which formed the Quartermaster’s office and the Office for Work; and finally, Block 29, which always has its windows closed as it is the Frauenblock, the camp brothel, served by Polish Häftling girls, and reserved for the Reichsdeutsche»
«At a certain point, both of us were assigned to the same barrack, but he was not there during the death-march towards the [railroad] cars which took us to Buchenwald, he stayed in the hospital» (my italics)
«When the selection came, he was condemned in advance, offering his own neck to the executioner. All he asked of us was:
‘In three days I shall no longer be here…. Say the Kaddish for me.’
We promised him. In three days’ time, when we saw the smoke rising from the chimney, we would think of him. Ten of us would gather together and hold a special service. All his friends would say the Kaddish.
Then he went off toward the hospital, his step steadier, not looking back. An ambulance was waiting to take him to Birkenau» (pp. 88-89) (my italics)
|Date of departure||Date of arrival||ID numbers||Number of detainees|
|18 January||22 January||117195-119418||2,224|
|18 January||23 January||119419-120337||919|
|18 January||26 Januar||120348-124274||3,927|
«The journey lasted ten interminable days and nights. Each day claimed its toll of victims and each night paid its homage to the Angel of Death».
«Photo by Harry Miller of slave laborers in the Buchenwald concentration camp after U.S. troops of the 80th Div. entered the camp. Taken on 16 April 1945. Miklos Grüner (Haft-Nr. 120762) is on the left at the bottom, while Elie Wiesel (Haft-Nr. 123565) is on the next row up, seventh along, nearest to the third pillar from the left».
 In: http://www.haon.hu/hirek/magyarorszag/cikk/meg-mindig-kiserti-a-halaltabor/cn/haon-news-FCUWeb-20090303-0604233755
 In http://www.henrymakow.com/translated_from_the_hungarian.html
 Elie Wiesel, section on “Early life”,
 NARA, A 3355, RG 242.
 Sighetu Marmaţiei, in: http://en.wikipedia.org/wiki/Sighetu_Marma%C5%A3iei
 YIVO Institute for Jewish Research, New York, 1962.
 François Mauriac wrote a preface for Elie Wiesel’s book.
 Michael Wiesberg, Unversöhnlich – Elie Wiesel zum 80. In: Grundlagen, Sezession 25, August 2008, p. 25.
 Giuntina, Firenze, 1986.
 In: R. Faurisson, Écrits Révisionnistes (1974-1998) , vol. II, De 1984 à 1989. Édition privée hors commerce, 1999, pp. 606-610. Online: http://www.vho.org/aaargh/fran/archFaur/1986-1990/RF861017.htm (French); http://www.ihr.org/leaflets/wiesel.shtml (English).
 Elie Wiesel: la donnola travestiata da agnello, in:http://andreacarancini.blogspot.com/2010/01/elie-wiesel-la-donnola-travestita-da.html
 Liste der Judentransporte, Museum of Auschwitz-Birkenau, microfilm no. 727/27.
 R.L. Braham, A Magyar Holocaust. Gondolat Budapest-Blackburn International Inc., Wilmington, 1988, p. 514.
 L’Album d’Auschwitz, Éditions du Seuil, Paris 1983.
 These installations have been well described by Jean-Claude Pressac in: Auschwitz: Technique and Operation of the Gas Chambers, The Beate Klarsfeld Foundation, New York 1989, pp. 53-85.
 Auschwitz. Il campo nazista della morte. Edizioni del Museo Statale di Auschwitz-Birkenau, 1997, p. 122.
 Thomas Grotum, Jan Parcer, “EDV-gestützte Auswertung der Sterbeeinträge”, in: Sterbebücher von Auschwitz, State Museum of Auschwitz-Birkenau, Ed. K.G. Saur, Munich, New Providence, London, Paris 1995, vol. 1, p. 248.
 R.J.van Pelt, The Case for Auschwitz. Evidence from the Irving Trial, Indiana University Press, Bloomington/Indianapolis 2002, p. 504.
 «Combustion Experiments with Flesh and Animal Fat on cremations in pits in the alleged extermination camps of the Third Reich», in: The Revisionist, Vol. 2, Number 1, February 2004, pp. 64-72.
 But no photograph shows the presence of smoke in this area.
 Theses & Dissertations Press, Chicago 2005.
 See also my study Le camere a gas di Auschwitz. Studio storico-tecnico sugli “indizi criminali” di Jean-Claude Pressac e sulla “convergenza di prove” di Robert Jan van Pelt, Effepi, Genoa 2009, p. 552.
 Auschwitz. Il campo nazista della morte, op. cit., p. 52.
 Idem, p. 54.
 D. Czech, Kalendarium der Ereignisse im Konzentrationslager Auschwitz-Birkenau 1939-1945, Rowohlt Verlag, Reinbek bei Hamburg 1989, p. 821.
 Except the mention of the barrack of the camp orchestra.
 Primo Levi, Survival in Auschwitz. The Nazi Assault on Humanity (re-titled edition of If This Is a Man), Collier, New York 1961, p. 27.
 Primo Levi, Survival in Auschwitz, op.cit., p. 33.
 Idem, p. 51.
 Idem, p. 116.
 The Block for the orchestra was not counted with the other barracks of the camp, numbered 1 through 60.
 Irena Strzelecka, Piotr Setkiewicz, «Bau, Ausbau und Entwicklung des KL Auschwitz und seiner Nebenlager», in: W. Długobordki, F. Piper, Auschwitz 1940-1945. Studien zur Geschichte des Konzentrations- und Vernichtungslager Auschwitz, Verlag des Staatlichen Museums Auschwitz-Birkenau 1999, Bd. I, p. 128.
 Het Nederlandsche Roode Kruis, Auschwitz, Deel VI, ‘s-Gravenhage, 1952, p. 39.
 In: Jacob Glatstein, Israel Knox and Samuel Margoshes (Eds.), Anthology of Holocaust Literature, A Temple Book, Atheneum, New York 1968, pp. 3-10.
 Idem., p. 10.
 Idem., p. 9.
 Idem., p. 10.
 Idem., p. 5.
 Idem., p. 10.
 Andrzej Strzelecki, Endphase des KL Auschwitz, Verlag Staatliches Museum in Oświęcim-Brzezinka 1995, pp. 338-229. Reproduction of two pages of the original transport manifest.
 He is listed there as Shlomo Vizel, son of Eliezer and of Nisel, born at Sighet and died at Buchenwald on 27 January 1945. The year of his birth is not indicated.
 Elie Wiesel’s identity crisis, in:http://christopherhitchenswatch.blogspot.com/2009/03/elie-wiesels-identity-crisis.html
 The Italian original of this article, Elie Wiesel: «Il più autorevole testimone vivente» della Shoah?, dated 3 February 2010, is found online at: http://ita.vho.org/056_Elie_Wiesel.htm (This English translation contains some minor revisions made for it by the author).
NTS Notes: Again, I am unable to question the validity of the Holocaust itself. I am only here to put an end to the criminals who are out there making money from this part of history through their lies.
It is my way to show respect and to honor the victims of that part of history by making sure that those who falsely seek financial gain by their lies and falsehoods about that period are exposed as fraudsters.
I have already in the past put up several articles questioning the validity of Elie Wiesel’s phenomenal claims,. It is time for everyone of good conscience to ask the same.
More to come