After several years as an adviser and spokesman for the Palestine Liberation Organization (PLO), Rashid Khalidi took up a professorship of history at the University of Chicago, and later moved to Columbia, where he succeeded Edward Said. In some of his earlier works, writes Benny Morris, Khalidi showed an ability to express “glimmerings” of criticism of the Palestinian national movement. But no sign of reflection or scholarly detachment can be found in his newest book, The Hundred Years’ War on Palestine: A History of Settler Colonialism and Resistance:

[T]he book turns out to be yet another somewhat turgid recitation of the traditional Palestinian narrative, its mantras being Western and Zionist guilt for everything that has befallen the Palestinians and a passionate, personal assertion of Palestinian innocence. . . . Khalidi’s bottom line is that Zionism is a “colonialist” enterprise, a doctrine enunciated in the Palestine National Charter of 1964. From this original sin stem all the evils of Zionism and all Palestinian suffering.

Colonialism is commonly defined as the policy and practice of an imperial power acquiring political control over another country, settling it with its sons, and exploiting it economically. By any objective standard, Zionism fails to fit this definition.

To fit the facts to his narrative, Khalidi employs “a number of misinterpretations and distortions.” For instance:

Khalidi stresses that “over 12,000” Palestine Arabs served in the British army in World War II—a figure that is probably double the true figure, with most serving as service personnel, not combatants, in bases inside Palestine. Khalidi produces this number to obfuscate the much larger truth—that, to judge by impressionistic evidence (in the absence of opinion polls), most Arabs, including most of Palestine’s Arabs, supported Germany and an Axis victory in World War II, if only because they hated the British, who had just crushed their revolt, and hated the Jews, who were their antagonists in Palestine.

Apart from misinterpretations and distortions, the book contains a series of whoppers, almost all of them politically tendentious. For instance, . . . Khalidi tells us that by running a slate of candidates in the parliamentary elections of 2006 Hamas implicitly “accepted . . . the two-state solution,” which is to say Israel’s existence. In fact, Hamas, the Palestinian Muslim fundamentalist party and terrorist organization that governs the Gaza Strip, has never gone back on its 1988 founding charter’s espousal of the destruction of Israel as its primary goal.

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.