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Holocaust Studies

Appointment with Hate?*

By Bradley R. Smith ∙ November 1, 1999

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Let’s agree that one ideal of the university is to promote intellectual freedom, and one ideal of the professorial class is to teach students to honor it Yet this is not true in Holocaust Studies. There, if students express doubt about “eyewitness” testimony, for example, even if it is demonstrably false, dishonorable or both, they understand they run the danger of being accused of being “hateful.”

Consider eyewitness testimony given by Nobel Laureate Elie Wiesel.

Elie Wiesel as an “eyewitness” authority

EW claims he was “liberated” from Dachau (Jewish Telegraphic Agency, 11 April 1983), “liberated” from Buchenwald (NYT, 2 Nov. 1986), and “liberated” from Auschwitz (NY Post, 23 Oct 1986, and NYT, 4 Jan. 1987). One of these claims may be true. The others are false. Do the professors believe it matters?

EW claims in All Rivers Run to the Sea (NY, 1995): “I read [Immanuel Kant’s] The Critique of Pure Reason in Yiddish.” Kant’s Critique has not been translated into Yiddish. Here again, EW did not tell the truth. Does it matter?

EW claims that after Jews were executed at Babi Yar in the Ukraine, “geysers of blood” spurted from their grave for “months” afterward (See Paroles d'etranger, 1982, p. 86). Impossible? Yes, it is. Do the professors believe it matters?

When Holocaust Studies professors are too fearful to condemn such claims, and those who make them, what are their students to do?

Elie Wiesel as an authority on “hate”

Elie Wiesel has won the hearts and minds of Holocaust Studies professors with his counsel on how to perpetuate a loathing for Germans:

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.
* (Legends of Our Time, “Appointment with Hate,” NY, Avon, 1968, pp. 177-178).

Students understand the implications of this statement when brought to their attention, while their professors appear not to. Perhaps if we change one word in Elie Wiesel’s sage advice, it will focus their attention: “Every Palestinian, somewhere in his being, should set apart a zone of hate—healthy virile hate—for what the Jew personifies and fix what persists in the Jew.” Does this help?

How is EW perceived in Holocaust Studies? He is esteemed as a moral authority. Chairs are created in his honor. Students are taught to emulate him.

Holocaust Studies and the exploitation of hate

In Holocaust Studies, hate is all the rage. To merely note that Stephen Spielberg based his “factual” movie Schindler’s List on a cheap novel—is hate. To suggest that the “Diary” of Anne Frank is not an authentic personal diary (and should not be taught as such), but a “literary production” crafted by Anne, and after the war by others, from a cache of miscellaneous writings and inventions—that’s hate. Exposing false eyewitness testimony is hate. Exposing forged Nuremberg documents is hate. Exposing faked photographs and the use of torture by the Allies to produce confessions by Germans is hate. Asking for proof that one (one!) Jew was gassed in any German camp as part of a program of “genocide” is hate. Asking what “crimes against humanity” National Socialists committed during WWII that Republicans and Democrats did not commit is hate. To note that the story is immensely profitable for those who administer it is hate. Arguing for intellectual freedom regarding any of this—that’s hate too. That is, commenting on the record is hate. Telling the truth about the record is hate. Having an open mind is hate.

The unspoken ethical and intellectual scandal in Holocaust Studies is that key materials used in these programs are soaked through with fraud and falsehood—led by the use of false and ignoble eyewitness testimony. Here we have highlighted the hapless Elie Wiesel, but the literature is full of “eyewitnesses” who gave false testimony about gas chambers and a great many other matters.

For more information on Elie Wiesel and other problematic eyewitnesses—such as Simon Wiesenthal, Dr. Hadassah Bimko (Rosensaft), Filip Mueller, Rudolf Vrba, Kurt Gerstein, Mel Mermelstein, go to our site cm the Web and follow “revisionism.” For background on myself follow my name.

10699

Bradley R. Smith, Director
Committee for Open Debate on the Holocaust (CODOH)
Fax: 858 309 4385
POB 439016, San Diego CA, 92143

www.codoh.com

  • Bradley R. Smith

    Bradley R. Smith was born in Los Angeles on February 18, 1930. At 18 he joined the army and in 1951 served with the infantry in Korea where he was twice wounded. After three decades of a variety of professional activities, it suddenly hit him: In 1979 he read a leaflet by Professor Robert Faurisson, "The Problem of the Gas Chambers." Then, Arthur Butz’s The Hoax of the Twentieth Century did it for him. He understood from the beginning that he would address the censorship, the suppression of independent thought, the taboo against publishing and debating revisionist arguments—not the arguments themselves. That has remained his position. In 1989, Smith founded Committee for Open Debate on the Holocaust (CODOH) dedicated to defending free speech and free inquiry into the Holocaust question. He handed over CODOH's helm in late 2014. He passed away on his 86th birthday, February 18, 2016. Read a series of obituaries here.

Bibliographic information about this document: Smith's Report, no. 65, November 1999, p. 4
Other contributors to this document: n/a
Editor’s comments: n/a

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