Robert Morgenthau, who died on July 21 ten days shy of his 100th birthday, had a long career as a U.S. attorney and as Manhattan district attorney. A decorated World War II veteran, he was the son and grandson of two of the most prominent Jews in American public life: Henry Morgenthau, Sr., a real-estate baron who had served as ambassador to the Ottoman empire, and Henry Jr., who was Franklin Roosevelt’s secretary of the treasury. Robert Morgenthau had little to do, publicly, with Jewish affairs, yet they affected him deeply. Steven I. Weiss writes:

[T]he horrors of Hitler’s Germany weighed on [Robert Morgenthau] as an example of what could go wrong when decision-makers in a country become corrupt opportunists. . . . Some of the lessons of what could go wrong in fighting injustice came from his own, insider’s view of the American government’s response to the Holocaust. When Morgenthau volunteered for military service in World War II, he already knew of his father’s fights within the Roosevelt administration to try to do more about the ongoing genocide of Jews in Europe. Henry Jr. was . . . nearly [removed] from his cabinet position for trying to arm France in 1939, [and] had to lobby hard [merely] to establish a Jewish refugee camp in upstate New York.

In the late 1980s, [Robert] accepted a commission from then-Mayor Ed Koch to lead an effort to build a Holocaust memorial in New York City. After others failed to raise the necessary money, Morgenthau stepped in to call millionaires personally and solicit large donations from the very sorts of financiers he’d made his name investigating, and managed to bring the project back on track.

In connection with this project, Morgenthau was also influential in arranging for John Cardinal O’Connor to deliver a speech apologizing for the Catholic Church’s role in the Holocaust, the first such statement from a high-ranking church official.

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.