Over the course of the past week, writes Elliott Abrams, the White House’s attitude toward housing construction on the West Bank has become clear. Calling the new approach “sensible, flexible, and realistic,” Abrams cites what is now an unwritten agreement between the U.S. and Israel that limits settlement growth to the major blocs and does not consider Jewish neighborhoods of Jerusalem “settlements.”

This [agreement] is very close to the Bush-Sharon understandings of 2003 and 2004. . . . The goals are the same: to limit the physical expansion of settlements so that the Israeli footprint in the West Bank does not become larger and larger; to keep most population growth in the larger blocs that will remain with Israel in any final-status agreement; and to prevent this issue from occupying center stage and being a constant irritant to the two governments.

This is smart. The alternative approach, that of the Obama administration under George Mitchell, Hillary Clinton, John Kerry, and President Obama [himself], was not. By treating all construction—in Jerusalem, the major blocs, and the smallest outlying settlements—identically, Obama’s approach created a huge Israeli consensus against U.S. policy. The Trump approach is politically sensible: most Israelis do not think of construction in Jerusalem or the big settlements like Ma’ale Adumim to be anything like construction in some tiny settlement far beyond the Israeli security barrier. So this deal should be sustainable.

There will no doubt be arguments . . . over some questions: for example, is some new apartment house really as close to the already built-up area as it can be? But in the George W. Bush years, [my administration colleagues and I] dealt with such matters. The prime minister’s office would call, we’d discuss what was planned, and we would not allow these things to sour the terrific relationship between the president and the prime minister, or between the two governments. That’s the way it should be, and that appears to be what President Trump has in mind.

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.