One of the most cited and revered figures in the Talmud, Rabbi Akiva was active in the first decades of the 2nd century CE and died a martyr during the Hadrianic persecutions. Of the many talmudic anecdotes about the great sage, Barry Holtz cites one that features Moses—having just been informed by God Himself that Akiva’s understanding of the Torah will one day surpass his own—magically transported to the back of Akiva’s classroom:

Sitting in that class, Moses is distressed. He understands nothing that is being said. This is a remarkable story in many ways—the time travel, the pairing of Moses and Akiva, the role of God—but nothing is quite as extraordinary as the moment when Moses becomes depressed by his inability to understand the discussion. It is only when Akiva cites Moses’ own authority that Moses is able to revive himself. Not only is Akiva asserting the importance of Moses, but it is no accident that the text has Akiva use the traditional phrase “a law given to Moses at Sinai”—and all this at the exact moment when, according to the midrash, Moses is standing on Sinai about to receive the Torah.

What does it mean that Moses cannot understand the future debates surrounding the very Torah that he is about to receive from God? Moses is so distressed that he wants God to give the Torah through Akiva, not through him. But God will not relent, nor will God explain the reasoning behind that decision: “Shut up,” God essentially tells him, “I’ve made my decision.”

One of the most extraordinary things about this story is that the rabbis who composed it show how well aware they were of the necessary evolution of Torah interpretation over time. Even Moses—the greatest of all the prophets, the person closest to God’s revelation—even Moses will not be able to understand the way that biblical interpretation grows over time. . . . [T]he storytellers’ solution, the concept that comforts Moses in his depression, is, [in the words of Jeffrey Rubenstein], “that the expanded and developed Torah of the rabbinic era somehow inheres in the original Torah revealed to Moses.”

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.