When the historic peace deals among Israel, Bahrain, and the United Arab Emirates were concluded in 2020, it was hoped that—unlike the earlier treaties between Jerusalem and both Jordan and Egypt—they would foster not only diplomatic relations and military cooperation, but “people-to-people” contacts as well. In this vein, the first-ever Abraham Accords Global Leadership Summit, intended to be an annual event, recently took place in Rome, bringing together diplomats, clergy, and others from 40 countries. Rabbi Elie Abadie of the UAE, Imam Mohammad Tawhidi, and Pastor Carlos Luna Lam of Guatemala—all of whom attended the summit—write:

Significantly, the central focus of the summit was not only to celebrate the successes the historic Accords have brought to the region in just two years but, most importantly, the promise to bring people together to explore innovative ways to promote the values of the Accords—tolerance, religion, traditional family, economic peace and prosperity—in as yet unfathomed ways. The goal was to find ways to widen this new regional paradigm and explore novel approaches to replicate the peace and coexistence attained in the Middle East in other parts of the world, including in Europe, the Americas, and beyond.

It was truly meaningful for us, as representatives of the Abrahamic religions, to unite on stage in a conversation about our future. All three of us recognize the shared past that unites us and acknowledge that we must strive to build a common vision for our future.

Critical to this collective future is our celebration of the traditional family unit and its core role in preserving the identity and culture of society. We all agreed during the conversation that our traditional family values are at the forefront of our Abrahamic heritage, and form the cornerstone of our societies, connecting us and preserving our identity and unique cultures. It is these traditional values that have sustained and allowed religions and cultures to impact the world constructively, resulting in society’s commitment to a strong sense of humanity.

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.