3- Israeli-Canadian Corrupt Jewish Dr. Michael H. Brent Abused Iranian Muslim Patient Right Honorable Major Keyvan Nourhaghighi; This is No #1 Israeli-Canadian Professors of the Corrupt University of Toronto Conspiracy vs. Major Nourhagghighi

July 1990 to December 24, 2016 ”Corrupt Jewish in Toronto

Major Nourhaghighi Discoered and Arrested

Corrupt Israeli-Canadian Jewish Doctor
Michael H. Brent
As a Member of the Worst Israeli Criminal Organization
that Believes Only Jewish Must Rule the World

Israeli Jewish and Harassing Signs at 456 College Street Toronto
Sample of Poster in Dr. Brent Public Office in Toronto Western Hospital
promoting Israel aggression and harassment

Author Major Nourhaghighi's Note: 
Since 1990 Hundreds of Israeli-Canadian Corrupt Jewish Doctors, Lawyers, Police, businessmen, Crown employees, Courts' Staff and Judges have targeted me as  an" Iranian Museum"  causing 26 years continuous legal battles.

The corrupt  Israeli-Canadian Jewish Professors, Lawyers and Judges of the corrupt University of Toronto were leading the Conspiracy to commit the worst crimes and attempt to murder against me.  However the said crimes was NOT ordinary crimes that Police be able to find Evidence and Charge them. They have abused all scientific searches to administrate drugs and  poison that can not be discovered. This is the main reason, that the corrupt University of Toronto is the MAFIA Center for a type of crime that I named it " White Crime" which means it is impossible, or very hard that Police be able to discover IF WE CONSIDER THE POLICE FORCE IS IMPARTIAL which is not in Canada.    

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November 4, 2010

The Registrar Major Keyvan Nourhaghighi
College of Physicians and Surgeons of Ontario 608-456 College Street
80 College Street, Toronto, Ontario; M5G 2E2 Toronto, M6G 4A3
Fax: 416-961-3330 

Dear Registrar:
This is a complaint against Michael H. Brent, eye physician and surgeon for professional misconduct.
I am senior Iranian Canadian Muslim, senior citizen. Today, at 10:35am, I attended at Brent’s office at Toronto Western Hospital, for eye exams. This was my third visit; usually takes fifteen minutes so I planned for my rest of day; however today took 125 minutes. I sat at the hall close to room 21, where nurse usually does eye exams then Brent at room 19 proceed for the rest of tests. About 11:05am, I saw a male senior citizen having Jewish hat, wearing black suit came at the hall; he turned away his eyes from me. I was sitting and waiting to be called, and a female senior citizen accompanying him. I stood and politely offered my chair to her. She with close face and hate took at me, and took the chair, put a bag on her hand on chair. She had attitude, seems to be rich and arrogant. She did not say thank you, as a common civilized manner. 

Brent, immediately, called them to room 21. This was the main reason that she did not sit because she habitually knew that would not wait like all other citizens. They were in room 21 for more than hour. In this period the narrow hall that I was waiting become so crowded that even doctors and nurses were complaining that: “We haven’t seen such crowd.” It was hard to walk, as most of patients were standing. The opposite to Brent’s offices 18, 19, 20, 21 [all these rooms are inter connected, there are four offices 15, 16, 17 and 18 that continuously doctors calling their patients. Only, Brent’s patients were waiting and complaining. Two female citizens were standing beside me, one about 85 years of age and other 65. The older complaining for long wait, the other seems to accompanying her said: “But it is, what it is, this is the System that we have!” Finally, the said male Jewish patient left. And all other penitents and I were called about 12:35pm.

Now, I sat on a chair in room 19, and wait for Brent. I had nothing to do, so I started looking at walls, I saw all around the room was propaganda for Jewish & Israel; one on the south wall was a framed kind of certificate, titled “Milton Harris, Professor” with religious draw on top. I memorizes and then did research at this site I saw an assay  http://www.csjo.org/pages/essays/essayidentity.htm that parts of that was saying that Jewish are seeking for the equality right:
             ” Religious Judaism does this now through the many yeshivot it operates and the rabbis who are trained in these academies. We need a secular/humanistic equivalent. Perhaps the newly created secular Jewish studies institute that has been established in Israel will serve as a prototype for secular Jewish communities around the world.

Finally Brent came to room and with rush said: “Everything is ok.” In a tone to get a positive answer from me, but I answered: “No, in fact my eyes got worst.” Brent spent about two minutes for all my exams and said: 
“Come within six month, no one year, no you don’t need to come again!”
As I explained Brent’s special treatment of a Jew turned all patients’ negative attitudes and complaints against our health system (OHIP) that with generosity is paying most of our medical expenses to make the citizens happy and proud of being Canadian. In addition, I have many Jewish doctors, like my family doctor, but I never saw any kind of Jewish propaganda in their office; I believe Toronto Western Hospital is a public office in nature and must be protected for any kind f political and religious propaganda. Even, worst is that Brent did not respect their own Jewish “Humanistic Equivalent” motto; the equality right in this case was that that Jew patient wait like all others, and just have TWO MINUTES like me, not more than hour examination! Finally, why Brent should talk more than hours, politics with that Jew patient that not be able how to talk with me as “Muslim patient!” I honestly believe that the Jews final talk was in such that he should reject Muslims.

MAJOR KEYVAN NOURHAGHIGHI

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December 3, 2010

Private & Confidential


Investigator, Ms. M Mann Major Keyvan Nourhaghighi
College of Physicians and Surgeons of Ontario 608-456 College Street
80 College Street, Toronto, Ontario; M5G 2E2 Toronto, M6G 4A3
Fax: 416-967-2653 


Dear Ms. Mann
RE: SN/80411

Thank you for your time in reviewing my complaint with me on November 16, 2010; and I received your letter dated November 30 informing me now that you are the investigator of my complaint. 

Please in attached find two signed and witnessed consent forms to release my medical information and a signed copy of letter of Ms. Neville dated November 22.  

On November 16, during explanation of my complaint, I referred to my Ophthalmologist Gorfinkel, who has given me a referral to Brent . The following is information of my Ophthalmologist, as you asked for: 

John A. Gorfinkel, M.D. F.R.C.S.C.
Ophthalmologist
340 College Street, Suite 310
Toronto, Ontario
M5T 3A9
Tel: 416 924 2765
Fax: 416 924 0329

On November 18, I send the above information via fax to Ms. Neville. However she did not referred to it on her letter November 22, where she sent me consent forms.   

Please, write all your questions and concerns, and I would like to assure you that my complaint against Brent is purely constitute a professional misconduct, I made it with good faith and honestly.

Sincerely,

Major Keyvan Nourhaghighi

Iranian Senior Fighter Pilot

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April 16, 2011

RE: Dr. Michel H. Brent, CMM/80411

Ms. C. Michele Mann, Investigator Major Keyvan Nourhaghighi

College of Physicians and Surgeons of Ontario (“College”) 608-456 College Street

80 College Street, Toronto, Ontario; M5G 2E2 Toronto, M6G 4A3

Fax: 416-967-2653

Dear Ms. Mann:

1. This is a reply to your letter dated April 6, 2011, disclosing Dr. Brent’s response to my complaint against his professional misconduct in treatments of my eyes, in particular Dr. Brent failed to communicate with me in answering my questions & concern, failed to communicate clearly about fellow up appointment, failed to treat to serve me in accordance to schedules & has given special treatment to a Jew Rabay and his wife who had harassing & intimidating look at me and were very rude & hatred toward me. 

2. In addition, I complained that Dr. Brent had a Certificate of the Jewish extremist Organization in the room that he tested my eyes titled Milton Harris supporting the laws and policies passed by Israel Parliament. 

On November meeting that I had with you and your colleague, Sandra; you both were shocked that Dr. Brent has posted that Certificate in the treatment room. You both several times asked me to make sure that the Certificate was posted in the treatment room not in his office where his desk located. I confirmed. You both have asked me about exact location of the Certificate: I said, south wall, in the room where eye test equipment locate at the Toronto Western Hospital. You said that both of you will go to the Hospital as you should see yourself. 

Although you did not brought that in your letter to Dr. Brent. However, Dr. Brent as part of my complaint refer to the Certificate and posted three pages of photocopies of Milton Harris Certificate as the last pages of his response dated December 16, 2010.    

Please make sure that your notes of our meeting about the said Certificate; you visit to Toronto Hospital to find the said Certificate in the wall of room that D. Brent conduct medical services; Dr. Brent’s response and three pages of photocopies related Certificate be all before the Committee for their Decision.   

There is no doubt that the action of Dr. Brent was outrageous in posting a Certificate of an organization that support Israel’s extremists against Muslims contradicting the Canadian Charter of Rights & Ontario Human Rights Code in which the College has honest believe t enforce it as posted in the College Site:     

The College of Physicians and Surgeons of Ontario respects and supports the public policy goals 

of the Ontario Human Rights Code: to recognize the dignity and worth of every person and to provide

 for equal rights and opportunities without discrimination that is contrary to law.

Canadian & I, we LOVE to see the aforesaid College emphasize of the College’s public policy goals, which is fair, reasonable and read with the Canadians’ mentality. One of the main reasons that Muslim, Jew, and others landed in Canada is to be free of the conflicts that we never agree to them when we were in our homeland. Importing & continuing the said conflicts in fact is an action against the Canadian Constitutional Law  & the Crown. We all pay taxes in which paying huge bills made by Physicians. We all want to see that our payments to Physicians ended to the professional medical treatments.         

Dr. Brent responded that Milton Harris is an art, for many fascists and Hitler supporters; Nazi Cross, is a symbol of art in which you can find ample of images on Google Image. The Committee has duty to condemn posting any kind of materials in the Physicians’ offices that is not related to their specialty. 

3. Dr. Brent in answering to four issues highlighted in my complaint has repeated the term of 

“it is my practice…” then added false, and contradictory statements. You and the Committee must use extra caution to not mislead. Dr. Brent’s response is voluminous and replying to that is not productive. However, I reply to the major issues.   

4. I had objection Dr. Brent serving Rabay and his by demolishing all rights of other patients and I. 

Dr. Brent admitted to this complaint in last paragraph of page 7 of his response. His explanation was that Raay was 94 year old man. 

A) The majority of patients & I are old, and having age related eyes’ diseases.   

B) Neither Dr. Brent and his staff, nor Rabbi and his wife asked request from all patients and I to allow to be served ahead us. They forwarded no apology for extensive delay that made angry few patients.  

However, the attitude and negative behaviours of Dr. Brent, his staff, Rabbi and his wife was in such that they has such “right” ad they had used every time to visit Dr. Brent. I well remember the Rabbi and his wife were angry and upset for waiting just 2 minutes. His wife rudely did not say thanks when I offered my chair to her to sit. She did not sit. Because she knew every second Dr. Brent may call them.  

C) Dr. Brent who knew Rabbi for a long period, he could schedule him as the last patients in the list, not whenever they wish just drop in and get medical serves. 

D) I clearly heard that Dr. Brent and Rabbi, his wife were chatting & laughing for over 30 minutes.    

E) I am shaving my hears, in which I clearly saw the hatred looks like Jew  Rabbi & his wife, and I had feeling that they talked against me with Dr. Brent, and that was a reason that he did not schedule a fellow up.

5. Dr. Brent denied my complaint that did not provide information regarding his eye examination, assessments or findings and used the term of “it is my practice…”. The Resident is witness that Dr. Brent just talked with her and explained with medical terms. He never talked a ‘single word’ about my eyes with me.

6. Dr. Brent denied my complaint failed to advise him of treatment options available for his right Cataract. I well remember that YOU & Your Colleague on November meeting have kindly explained for me, for the first time I learned, that cataract must be thick to conduct surgery. Thus, Dr. Brent’s response is false.

7. Dr. Brent denied my complaint dismissed his questions when asked for clarification and again used the term of “It is my practice…”. Again YOU & Your Colleague on November meeting have kindly explained for me that Dr. Brent is retinal specialist; whereas, until November 2010, I was in false believe that Dr. Brent is going to remove cataract.  

8. Dr. Brent disclosed many unrelated issues; however, he force me to pay $150, for a test, that if I knew it was not related to cataract removal, I would never paid. This fact is omitted from his response.

9. Dr. Brent unprofessionally talked about the follow up schedule  “Come within six month, no one year, no you don’t need to come again!” He did not answer to this issue clearly to show that I was remiss. 

10. On January 12, 2011, I attended to John Arthur Gorfinkel’s office.. It was clear for me that Brent or an agent talked with Gorfinkel and asked him to mislead. That was the solo reason that I did NOT sing the “Consent” form that at least twice mailed to me.   As I complained in last paragraph: Finally Brent came to room and with rush said: “Everything is ok.” In a tone to get a positive answer from me, but I answered: “No, in fact my eyes got worst.” Brent spent about two minutes for all my exams no you don’t need to come again!”  I was a “regular patient” as defined by under the Ontario Regulations O. Reg. 114/94, s. 8 (3). Dr. Brent deprived me from professional medical services by Dr. Brent solely due to my believe to Islam, in which I am requesting the Committee emphasizes on respect and enforcement of Ontario Human Rights Code and an equal treatment by all physicians and Dr Brent.

Sincerely

Major Keyvan Nourhaghighi

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• ESSAYS 
Jewish identity and survival: a challenge for secular/humanistic Jews.
by Jerald Bain

Jewish history spans almost 4000 years. We marvel today at the continued existence of the Jewish people after all these years, after all the trials and tribulations that the Jews have had to endure. We stand in awe of what we call our survival - but how is that survival measured? The Jews today are an international nation of some 12,000,000 to 13,000,000 people. Joseph Schatzmiller, professor of history at the University of Toronto and director of the university's Jewish studies program, has estimated that had the Jews really been survivors, we would today be a nation of 250,000,000 people. We have lost numbers not only to genocide and slaughtebbir, but of more significance to conversion and indifference. If our survival is so tenuous, what of our future? Of what is our identity and ethnicity going to consist in the days and years to come?

In the not too distant past, being Jewish, Jewish identity, Yiddishkeit, were all part of the fabric of daily life. This is beautifully exemplified in Maurice Samuel's book, "The World of Sholom Aleichem" in which he describes the Judaism of the inhabitants of the mythical shtetl of Kasrielevke: "Life and religion were indivisible for the Kasrielevkites; they did not think of religion as something tagged on to life, something separate, detachable and optional. ----- what did a Kasrielevkite work for all week? To reach the Sabbath and celebrate it. What did learning consist of? The Bible, the Talmud, the sacred books generally, the literature of the sages." For the Kasrielevkites, their Judaism was their religion which was the total sum of their life. All other activity was an appendage, a means to sustain oneself materially while Judaism sustained one spiritually.

That town, those people, that way of life are gone. Yes there are pockets of Jewish communities in various corners of the world that try to preserve Kasrielevke, but fundamentally the town is gone, and only the memory remains.

The Jews of Kasrielevke had not encountered what we are now immersed in -modernity, science, a demand for answers to compelling questions, acceptance of ideas based more on the rational than the emotional. If we begin to question the existence, reality and relevance of God, then we must find new forms for an ethnic expression. We face a new problem - the problem of clarifying Jewish identity, of defining it, of describing, of subscribing to it in any form. And, this is a problem not only for secular Jews, but also for those Jews who find themselves in the synagogue and are not satisfied with traditional theistic responses to the major Jewish questions of the modern age.

According to Marshall Sklare, an American sociologist, joining a synagogue represents an "ethnic survivalist choice", which means that the synagogue serves mainly as a symbol of ethnic identity and not as a religious commitment devoted to the worship of God. Jewish religious and community leaders are concerned about attracting young people to Judaism because there is less ethno-cultural attraction in our modern age as compared to the shtetl days when almost the totality of life was ethno-culturally centred. Now we are faced with establishing a strong attractive pull toward Judaism, of whatever kind, in an atmosphere where there is little or no Jewish life or learning at home. Under such circumstances, where Jewish life at home is barren, the Jewish school, whether secular or religious, cannot hope to turn out Jews with a strong commitment to their Judaism and to Jewish identity.

In the spring of 1986, the outgoing president of the Canadian Jewish Congress, Milton Harris, was asked what he thought was the most pressing task facing Canadian Jews. He responded as follows: "I believe that the major direction that we have to go in, in the future, is to find a modus vivendi for a viable Canadian Jewish national life in a free and open society, and that means that our prime focus has to zero in on the reasons for maintaining Jewish identity. In the past, the main reasons were either religious and/or outside pressure, outside hostility. But we are living in a different environment ----- Now I know that those who are being brought up as strictly religious in our community are not going to have that problem - as they have not had in the past - but I believe that they are a minority in our community and that we cannot write off all of the rest."

So that is our challenge, maintaining and redefining our identity and finding new creative ways to understand our Jewishness and enlarge upon it. But before we do this, each and every one of us has to answer some fundamental questions for him/herself: Is being Jewish important? Why are you Jewish? Why expend effort to further your Jewishness? In view of what, historically, appears to be an apparent decline in the Jewish community - both in numbers and in Jewish content - is there a continuing need to be Jewish and to express Judaism? The answers to these questions have both philosophical and psychological implications.

Secular/humanistic Jews, who are organizationally involved, have answered these questions in a positive manner by putting forth an effort to search out one's own needs. Organizationally affiliated secular Jews have attempted to satisfy those needs while also contributing to the community at large.

The question of the value of Jewish identity was posed at the 1985 Leadership Conference of Secular and Humanistic Jews. Several responses are to be found in a booklet that came out of that Conference entitled, "The Secular Jewish Alternative", edited by Rabbi Sherwin T. Wine. Participants expressed a variety of perspectives: "Insofar as people are the result of past and present, they have, like it or not, identities identifying them as members of a group ----- The beauty of communal life is the warmth of continuity." - - - "One's Jewish identity is an existential fact; an accident of birth which does not need evaluative justification for the survival of the Jewish people and of its unique culture. It is the mainstay of the feelings of 'belonging1 " -----. "Through their Jewish identity, Jews also have a deeper commitment and understanding of their 'human identity1, belonging and being part of mankind in general." - - - "The value of Jewish identity is a positive approach towards one's Jewishness; a healthy appreciation of one's self-image" - - - - "What is the value of being oneself? Can one be an individual without reference to the group?" ----- "An attachment to the Jewish experience reinforces our humanism." ----- "on the whole, being Jewish makes me feel good. It gives me a sense of rootedness, of pride, of connectedness to my forebears; a social and symbolic framework within which to celebrate the changing of the seasons and the cycle of life; and a cultural heritage rich in emotional and intellectual associations".

Being Jewish has value, therefore, because our Jewishness is part of our personal identity. As the Jewish historian, Simon Dubnow, has noted, we are individual integral members of the Jewish people, but the reverse is just as true - the Jewish people, its history and culture, are part of us. We live in a symbiotic union with the Jewish nation and, therefore, with ourselves and our own sense of being. If being Jewish has value and importance, why is it that our sociologists tell us that the Jewish community is, in fact, philosophically weaker than it once was? Marshall Sklare, who in 1971 wrote a book entitled, "American Jews", has suggested that the contemporary problem in Jewish education rests in its new objective-preserving ethnic identity, assuring that our children understand that they're Jewish and should want to remain so. This is a problem faced by all non-orthodox segments of the Jewish community, whether religious or secular. The problem is heightened by the fact that parents have delegated their task of distinctive ethnic socialization to the school and to a large degree have absolved themselves of making a commitment to the enhancement of their own Jewish identity.

Given the anemic state of motivation to enlarge upon Jewishness within the general Jewish community, the secular Jewish movement has a number of significant challenges which it must address in order to have relevance and survive. Some of these challenges are the following:

1.    To affirm the value of Jewish identity.

2.    To make ourselves, individually, more Jewishly conscious.

3.    To establish and nurture Jewish institutions so as to create
secular/humanistic Jewish communities, for without community, what are we?

4.    To combat and avoid assimilationism if we feel that our Jewish ethnicity has intrinsic value to exist as a separate entity.

How do we accomplish these goals, these challenges, these new objectives of modern Jewish life? Many secular Jews are to be found in synagogues. These Jews may not recognize that they are secular but we know that philosophically they are because they believe in the humanistic rather than the theistic understanding of the world around us. They are in synagogues as a symbolic gesture of their identity with the Jewish people. The synagogue is the undisputed symbol of belonging to the Jewish people. Secular Jews will have to come up with a powerful alternative symbol before the synagogue will be given up as the major citadel of Jewish identity and ethnicity.

Many Jews, however, feel uncomfortable with the theistic ambience of the synagogue and they search for a means to express their Judaism in a secular manner. In the United States, some such individuals find themselves in the Society for Humanistic Judaism. The SHJ uses the synagogue format but the Jewish message is delivered in a secular manner. The synagogue format for some of the SHJ congregations includes a secularly oriented rabbi or spiritual leader. This approach is to be contrasted to independent secular Jewish organizations many of which find themselves within the Congress of Secular Jewish Organizations. CSJO affiliated groups function through an executive structure, and through various committees, programs are created and executed. Leadership is almost always voluntary and of a lay character. Many people have come to secular Jewish organizations of the CSJO type to escape the congregational format which often conjures up images of a rigid non-questioning approach to understanding one's Jewishness.

Despite these differences, the SHJ and CSJO have common goals and this impels us to find areas of common interest and undertakings and to work in co¬operation with one another wherever this is feasible and to our mutual benefit. We in the CSJO need to take stock of our strengths and weaknesses and ask ourselves whether our current loose organizational structures will have sufficient strength and endurance to allow us to build and expand.

What are the major tasks that confront both us as secular/humanistic Jews and the institutions in which we are active? There are three major areas of challenge:

1.   To enlarge upon our own personal Jewishness.

2.      To give our children a positive Jewish identity.

3.      To build our organizations and institutions.

How can we accomplish these tasks? First and foremost is Jewish education, both for ourselves and our children. Our education should be based on the recognition that all of Jewish heritage and the Jewish experience is ours to explore and exploit. The Torah and Talmud are the fundamental sources of our Jewishness - they are not the totality of our Jewishness, but they do provide the basic well of knowledge and understanding about the essence of our Jewish being and the mystique of the Jewish people. They can be studied, at least in segments, and we can accept that which is appropriate and reject that which is mythological and superstitious. We can extract those teachings that have relevance for today's realities.

But we need to do more than study original sources. We need also to become acquainted with the secular/humanistic trends in Jewish history. We need to reach into the treasure trove of secular Jewish learning and make ourselves and the Jewish community aware that secular Judaism is not an invention of 20th century Jews disenchanted with Orthodoxy, but that the idea of devotion to Jewish culture and knowledge, without God, has deep roots in the history of our people.

How can we enhance educational opportunities in a meaningful way? The ideal would be the creation of secular Jewish institutions of higher learning for the training of leaders who would act as resources for their own communities. Religious Judaism does this now through the many yeshivot it operates and the rabbis who are trained in these academies. We need a secular/humanistic equivalent. Perhaps the newly created secular Jewish studies institute that has been established in Israel will serve as a prototype for secular Jewish communities around the world.

It will take time, however, for such secular yeshivot to be established. In the meantime, each of us can explore in more depth his/her own Jewishness by self study and by group study. Each of our organizations can initiate study groups to explore the great and limitless heritage that we Jews have bequeathed to ourselves. We need to ask how much Jewishness are we prepared to instill into ourselves and what are we personally prepared to do to enlarge upon our Judaism and transmit it to our communities. In answering these questions, we must recognize that if we want Judaism to survive then our universalistic tendencies and aspirations must allow our Judaism to predominate or we will have universalism without Judaism. In the final analysis, we are all personally responsible for the fate of not only our own Jewishness, but the Jewishness of the Jewish people.