In a recent speech, the Israeli internal security minister Omer Bar-Lev claimed that the shocking outbreaks of rioting and violence among Israel’s Arab citizens during the May war with Hamas were largely the results of socioeconomic inequality. Examining the historical record from the pre-state era to the present, Efraim Karsh shows a steady trend of growing Arab incomes and quality of life, coupled with successive waves of increasing radicalization—much of the latter resulting from the ideological influence of extremist Palestinian leaders.

The process [of Arab radicalization] began with the June 1967 war, which brought Israeli Arabs into renewed direct contact with both their West Bank and Gaza brothers and the wider Arab world. . . . For the first time since 1948, Israeli Muslims were allowed by Arab states to participate in the sacred pilgrimage to Mecca and Medina, thus breaking an unofficial ostracism and restoring a sense of self-esteem and pan-Arab belonging—and encouraging a correlative degree of estrangement from Israel.

Radicalization only grew worse, Karsh argues, following the Oslo Accords, and worse still following their collapse in 2000:

By the time of the 2009 national elections, some 40 percent of Israeli Arabs were denying the existence of the Holocaust while one in two were opposed to sending their children to Jewish schools or having Jewish neighbors. Small wonder that the 1990s and 2000s saw the demise of Arab votes for Jewish/Zionist parties and their diversion to militant, purely Arab parties that were openly opposed to Israel’s very existence; this process gained considerable momentum in the 2010s.

The May 2021 Israeli Arab riots, like their October 2000 precursor, were not an act of social protest but a nationalist/Islamist insurrection in support of an external attack. It was not socioeconomic grievances that drove the Israeli Arabs to wreak wanton violence on their Jewish compatriots for the second time in twenty years but the growing radicalization attending the decades-long betterment of their socioeconomic condition. The more prosperous, affluent, better educated, and politically aware the Israeli Arabs have become, the greater their leadership’s incitement against their state of citizenship—to the point where many ordinary Arabs have come to challenge openly their minority existence in the Jewish state.

Of course, many Israeli Arabs would still be content to get on with their lives and take advantage of the freedoms and opportunities afforded by Israel, no matter how much they might resent their minority status in a Jewish state.

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.