German Guilt Diffusion SMOKING GUN Holocaust Scholar Attacked Ambrosewicz Jacobs

The Holocaust: Voices of Scholars, by Jolanta Ambrosewicz-Jacobs et al. (eds.) 2009

Smoking-Gun Evidence: Holocaust Establishment Has a Soft-on-Germans Pole-Blaming Agenda, and It Chills Dissent to This Agenda

There are two items of fascinating information in this otherwise-mundane book, and I first focus on these.

JEWISH HOLOCAUST SCHOLAR TAKES FLAK FOR HIS FAIRNESS TO THE FACTS, AND TO POLES

Shimon Redlich, a Holocaust survivor (p. 105), is Professor Emeritus of History, Ben Gurion University. He was previously Director of the Rabb Center for Holocaust Studies, also at Ben Gurion University. (p. 294). In this volume, he writes a bombshell chapter titled: “Some Remarks on the Holocaust By a Marginal Historian”. (pp. 105-109).

So why has Redlich been marginalized? It is simple. He told the truth! Let HIM describe what happened, “In the spring of 2008, following my remarks critical of President Peres’ speech at the Treblinka Memorial, a colleague, a Professor of History at Haifa University, wrote in the Israeli newspaper HAARETZ: ‘Until recently I thought that Prof. Shimon Redlich had been content with his dubious defense of the Ukrainians. Surprisingly, he is spreading now his protective wings over the Poles as well.’ What I had stated in respect to Peres’ speech was that he, and implicitly Jews in general, weren’t doing any favor to the Poles by not blaming them for perpetrating the Holocaust. The quite personal, emotional and sarcastic tone of my Haifa colleague succinctly portrayed prevailing Israeli and Jewish attitudes in respect to Polish and Ukrainian responsibilities for the Holocaust. What is surprising and unnerving at the same time is that the blame for the principal initiators and perpetrators, the Germans, has been somewhat blurred in time in the Israeli/Jewish perception, and that accusatory feelings are being directed increasingly toward evil deeds of close neighbors, particularly Poles and Ukrainians. What I’ve been attempting for years was not to whitewash Polish and Ukrainian anti-Semitic behavior and acts of violence and terror against Jews during and after the Holocaust. My only aim has been to correct the perspective.” (p. 105).

Shimon Redlich has courageously called attention to what Poles had been saying for years! It is the shifting of blame for the Holocaust away from Germans—where it belongs–and unto Poles. [We see, for instance, the de-Germanization of the Nazis in Holocaust films, the mentions of the Poles’ nationality but not that of the Germans (“Nazis and Poles”), the frequent media “slips of the tongue” about “Polish death camps”, and the increasingly Germanless Holocaust in Eastern Europe.] Jewish Polonophobia always meant that more Jewish anger is directed at Poles than where it belongs—at the Germans–as now confirmed by Shimon Redlich.

The criticisms faced by Redlich are another example of Jewish peer pressure in action. The way that Professor Redlich had been treated, by the Holocaust establishment and the Jewish press, speaks volumes itself! It clearly shows that they have an agenda of diluting the guilt of the Germans, placing blame on the Poles, and chilling dissent from this agenda. Even though Redlich is in no sense Pole-apologetic, the message is clear: Conform to the standard Holocaust agenda or face unpleasant consequences.

HOW MANY JEWS FLED THE GHETTOS? NOBODY KNOWS. STOP BLAMING POLES

In recent years, neo-Stalinist Jan T. Gross, and his protégé, Jan Grabowski (as in JUDENJAGD), have arbitrarily trotted out a fantastically-high figure (250,000) for the number of fugitive Jews. Combined with the “fact” that only 40,000-60,000 Jews survived the German occupation in Poland, this “proved” that very few Poles aided fugitive Jews and that very many Poles denounced them.

In actuality, estimates vary widely. Jan Wolenski, Professor of Philosophy at Jagiellonian University, and Vice-President of B’nai B’rit Polin (Poland)(p. 297), repeats the claim of 40,000-60,000 Jewish survivors (even though there are higher estimates—100,000 or more). Interestingly, he adds that, “The number of Jews who went into hiding is estimated at 60,000—120,000.” (p. 273). This is a fraction of what is claimed Jan T. Gross and Jan Grabowski, and uncritically repeated by the media!

The implications are stark. The range of plausible estimates, of escapees and survivors, is so great that it is theoretically compatible with NO fugitive Jews denounced by Poles!

THE REST OF THE BOOK—MORE OF THE SAME OLD, SAME OLD

Most of this book is standard fare. It consists of the standard Holocaustspeak, notably the supremacy of the Holocaust over the genocides of all other peoples. For instance, Professor Zdzislaw Mach repeats, for the umpteenth time, the Judeocentric-constructed “problem” of Poles thinking themselves “the Jesus Christ of Nations” (pp. 67-69), as if Poles have some kind of duty to forget their sufferings and to prostrate themselves in obeisance to the Jews.

This book also repeats the same old anti-Christian assertions, blaming Christianity for the Holocaust. We are once again told that, even though Nazism itself was not Christian, it could not have enacted its program in the absence of centuries of hostile Christian teachings about Jews. Says who? Anti-Semitism predated Christianity. If Jesus Christ never came, and the gentile world had remained pagan, who can validly say that pagan anti-Semitism would not eventually have morphed into an exterminationist anti-Semitism? In addition, the argument that Christianity was a prerequisite for the Nazi program is refuted by elementary facts: The Nazis proved perfectly capable to targeting identifiable groups (the handicapped) for persecution and destruction, even though there never was Christian teachings directed against them. Finally, the REAL causes of the Nazi movement, and the Holocaust, should be sought in the tensions between Germans and Jews in Weimar Germany.