In October 1943, the Nazis began the systematic plunder of Rome’s massive Jewish library, composed of some 17,000 volumes, including rare 15th-century editions from the earliest days of Jewish publishing and even rarer manuscripts. Some books from the collection have resurfaced and made their way to academic libraries, but the fate of most remains a mystery. Michael Frank writes:

[One] reason that [these] books present a particularly challenging case has to do with where their confiscation fits into the timeline of one of the most brutal seasons in two millennia of Roman Jewish history: they were taken two weeks after SS Lieutenant Colonel Herbert Kappler demanded that the community produce a tribute of 50 kilograms of gold within 36 hours, in exchange for which, he assured them, no harm would come to the city’s Jews, and two days before—despite the gold having been delivered—the first deportations began. Understandably more significant matters than stolen books were on the minds of the witnesses and, after them, survivors, detectives, archivists, and scholars.

Because there were so many books . . . the Germans were unable to complete their pillaging in one day. It is possible that they ran out of time; but it is also possible that they were aware that more urgent dislocations were to follow two days later, namely the first roundup of Roman Jews. Nevertheless the books were not forgotten: on December 23 the officers returned to finish the job. . . .

[In response to researchers’ request for information], the Italian State Railway . . . was unable to offer any documentation on the subject—though a postwar report by American officers who visited the Hungen depot [to which the books were most likely sent] in April 1945 states that a trainload of materials from Italy had been expected but never arrived. A train departs from Italy, yet never reaches its destination in Germany, and there is no record of its destruction? Curious.

In 1946, Julius Streicher, a high-ranking SS-officer and a chief Nazi propagandist, was sentenced to death at Nuremberg. Just before he was executed, he called out “Heil Hitler!” and the odd phrase “Purimfest, 1946!” It seems the his hanging alongside that of his fellow convicts put him in mind of the hanging of Haman and his ten sons described in the book of Esther. As Emmanuel Bloch and Zvi Ron wrote in 2022:

Julius Streicher, . . . founder and editor-in-chief of the weekly German newspaper Der Stürmer (“The Stormer”), featured a lengthy report on March 1934: “The Night of the Murder: The Secret of the Jewish Holiday of Purim is Unveiled.” On the day after Kristallnacht (November 10, 1938), Streicher gave a speech to more than 100,000 people in Nuremberg in which he justified the violence against the Jews with the claim that the Jews had murdered 75,000 Persians in one night, and that the Germans would have the same fate if the Jews had been able to accomplish their plan to institute a new murderous “Purim” in Germany.

In 1940, the best-known Nazi anti-Jewish propaganda film, Der Ewige Jude (“The Eternal Jew”), took up the same theme. Hitler even identified himself with the villains of the Esther story in a radio broadcast speech on January 30, 1944, where he stated that if the Nazis were defeated, the Jews “could celebrate the destruction of Europe in a second triumphant Purim festival.”

As we’ll see below, Jews really did celebrate the Nazi defeat on a subsequent Purim, although it was far from a joyous one. But the Nazis weren’t the first ones to see in the story of Esther—in which, to prevent their extermination, the Jews get permission from the king to slay those who would have them killed—an archetypal tale of Jewish vengefulness and bloodlust. Martin Luther, an anti-Semite himself, was so disturbed by the book that he wished he could remove it from the Bible altogether, although he decided he had no authority to do so.

More recently, a few Jews have taken up a similar argument, seeing in the Purim story, and the figure of 75,000 enemies slain by Persian Jews, a tale of the evils of vengeance, and tying it directly to what they imagine is the cruelty and vengefulness of Israel’s war against Hamas. The implication is that what’s wrong with Israel is something that’s wrong with Judaism itself. Jonathan Tobin comments on three such articles:

This group is right in one sense. In much the same way as the Jews of ancient Persia, Israelis have answered Hamas’s attempt at Jewish genocide with a counterattack aimed at eradicating the terrorists. The Palestinian invasion of southern Israel on Oct. 7 was a trailer for what they wished to do to the rest of Israel. Thanks to the courage of those who fought back, they failed in that attempt, even though 1,200 men, women and children were murdered, and 250 were kidnapped and dragged back into captivity in Gaza.

Those Jews who have fetishized the powerlessness that led to 2,000 years of Jewish suffering and persecution don’t merely smear Israel. They reject the whole concept of Jews choosing not to be victims and instead take control of their destiny.