The simplest argument against the extermination thesis
Author: Jürgen Graf
If the official holocaust version were true, very few Jews would have survived in the German sphere of influence. Every Jew the German could get hold of would have been sent to the death camps. (One might ask oneself why the Germans should have set up extermination centres in Poland to which the Jews had to been transported from all over Europe instead of simply shooting them in their own countries, which would have been much more practical.) As a matter of fact, a large part of European Jewry was not deported at all. In France, 75.721 out of approximately 300.000 Jews were deported, and most of them had foreign passports. (This figure, which was established by Jewish historian Serge Klarsfeld in his Memorial de la Deportation des Juifs de France, Beate Klarsfeld Foundation, Brussels/New York 1982, is not disputed by anybody.) Thus, the overwhelming majority of French Jews did not suffer from any serious persecution. The same thing applies to Belgium; only a small part of the indigenous Belgian Jews ever saw a concentration camp. (On the other hand, over 70% of the Dutch Jews were deported.)
Let us develop this argument further. If there had been an extermination policy, virtually no Jew would have survived the camps. But the memoirs of "holocaust survivors" fill whole libraries. Professional "survivors" such as Elie Wiesel, who present themselves as witnesses of the holocaust, are, in fact, living proofs that the purported systematic slaughter of the Jews did not take place.
Elie Wiesel, a Romanian-born Jew who was deported together with his father in the spring of 1944, spent nine months in Auschwitz. When he got sick, the Germans sent him to the camp hospital. In January 1945, when the Red Army was approaching, the Germans let the sick prisoners choose whether they wanted to be evacuated west or stay behind to wait for their Russian liberators. Elie Wiesel and his father opted for going west with the Germans. All this can be read in Wiesel's book La Nuit (Editions de Minuit, Paris 1958).
Even the tragic fate of the Frank family does not corroborate the official holocaust story. Anne Frank, who became world-famous after her death thanks to her diary (which, in fact, was largely written by her father Otto after the war, see Robert Faurisson, Is the Diary of Anne Frank genuine?, I.H.R., Torrance 1985) was deported from Amsterdam to Auschwitz with her family in August, 1944. Shortly afterwards, the Germans began evacuating Auschwitz because of the worsening military situation, and the prisoners were gradually transferred to the Western camps. Anne and her sister were sent to Bergen-Belsen where they succumbed to typhus shortly before the end of the war. Her mother died at Auschwitz in January 1945 (which means that she cannot possibly have been gassed because those who believe in the gassings unanimously claim they were stopped in October or November 1944). Her father survived; he moved to Switzerland after the war. The example of the Frank family illustrates that, while the Jews were indeed heavily persecuted and large numbers of them perished because of the bad conditions in the camps, there was no extermination policy because otherwise the whole family would have been gassed at Auschwitz on arrival.
Many Jews were transferred from one camp to the other without ever running the risk of being murdered. Famous cases are Austrian Jewish Socialist Benedikt Kautsky (he spent the whole war in camps, being at first interned at Dachau, thereupon sent to Buchenwald, later transferred to Auschwitz before being sent back to Buchenwald where he was liberated in April 1945), Jewish historian Arno Lustiger, a former inmate of several camps, and Israel Gutmann, editor of the Ecyclopedia of the Holocaust, who survived Majdanek, Auschwitz, Mauthausen and Gunkirchen. - Incidentally, these frequent transfers were to be explained by the permanent labour shortage in war-torn Germany; the prisoners were sent wherever they were needed for labour. In the last stage of the war, the inmates of the Eastern camps were transferred to the Western ones.
At the Amaudruz trial in Lausanne, Switzerland in April 2000, two "holocaust survivors", Sigmund Toman and Leon Reich, were summoned as witnesses by the Jewish organisations which had sued revisionist publisher Gaston-Armand Amaudruz. Reich had been in four camps, while Toman had survived Auschwitz together with his father. Far from proving the "Nazi extermination policy", these witnesses demonstrated, by their very existence, that there had been no such policy. (Verite et Justice, Le proces Amaudruz. Une farce judiciaire, Chatel-St. Denis/Switzerland, 2000.) - In February 2000, while doing research in Poland, I discovered the report of a Polish Jew who had survived no less than ten camps: The "extermination camp" Treblinka, the "extermination camp" Majdanek, and eight "ordinary" concentration camps into the bargain! (Samuel Zylbersztain, "Pamietnik Wieznia dziesieciu obozow" in: Biuletyn Zydowskiego Instytutu Historycznego Nr. 68, Warsaw 1968.)
As the countless former Jewish concentration camp inmates who wrote their memoirs after the war are forced to explain how they managed to survive the "Nazi killing machine", they routinely ascribe their rescue to a miracle. Here are two examples (there are many more in the book Holocaust or Hoax? The arguments). Elie Wiesel, who claimed that the Germans burnt the Jews alive (an accusation no longer made by any historian today), describes his miraculous escape from death as follows:
"Not far from us blazed flames from a pit, gigantic flames. They were burning something. A lorry drove up to the pit and dumped something into it. They were small children. Babies! Yes, I had seen it with my own eyes! Children in the flames (is it a wonder that sleep shuns my eyes since that time?) We went there, too. Somewhat further along was another, bigger pit for adults. 'Father', I said, 'if that is so, I wish to wait no longer. I shall throw myself into the electrified barbed wire. That is better than suffering in the flames for hours.' (...) Our column had only fifteen steps to go. I bit my lips, so that my father would not hear my teeth gnashing. Another ten steps. Eight, seven. We marched together, as if behind the hearse of our own funeral. Only four steps to go. Three steps. It was now quite close, the ditch with its flames. I gathered all my remaining strength to jump out of the line and throw myself against the barbed wire. Deep in my heart I took farewell from my father, from the whole world. (...) It was almost the moment I stood before the Death Angel. No. Two steps away from the ditch, they ordered us to turn around, and we were told to go into a barracks". (Elie Wiesel, La Nuit, Editions de Minuit, Paris 1958, p. 58-60.)
An even bigger miracle was reported in Canada in 1993:
"As an eleven year old boy held captive at the Bergen-Belsen concentration camp during WW II, Moshe Peer was sent to the gas chamber at least six times. Each time he survived, watching with horror as many of the women and children gassed with him collapsed and died. To this day, Peer doesn't know how he managed to survive. 'Maybe children resist better, I don't know', he said in an interview last week. (...) Peer and his sisters, WHO ALL SURVIVED, were cared for by two camp women. After the war, Peer was reunited with his father and his wife." (The Gazette, Montreal, 5 August 1993).