In 1424, at a time when such banishments were common, the German city of Cologne expelled its Jewish population, which had been there since at least the 4th century CE. Looking back on her research into the city’s Jews, which formed the basis of her first book, the historian Shulamit Magnus explains the anomalous history that followed:

Cologne, unlike most places, rigidly excluded Jews [after the expulsion, rather than] letting some back in only to re-expel and readmit, as happened in many Central European locales. In Cologne, there was no ghetto, no Jewish street—no Jews at all. In the rare event that political pressures forced permission for a (very wealthy) Jew to traverse the city en route elsewhere, he (I don’t recall reading any were women) had to be accompanied in the streets by a red-cloaked guard, proclaiming, “Jew! Jew!”

Then, in 1789, the French Revolution took place, and shortly thereafter was carried across the map of Europe by armies of the Revolution. Cologne, on the left bank of the Rhine, near France, was not just conquered, but annexed. . . . It is well known that the French Revolution emancipated French Jews and that Revolutionary armies then razed ghettos and imposed emancipation wherever they went. . . . It is less well known that Napoleon [who seized power from the Revolutionary government] was profoundly Judeophobic and that, as emperor, he severely compromised the emancipation the Revolution had extended and instituted discriminatory legislation that harked back to that of the ancien régime.

Under Napoleonic legislation, Jews were guilty until proved innocent. For Jews to engage in business, they first had to obtain a special “Jew-license” in addition to any regular license needed to conduct business. To qualify for this license, Jews had to prove that they had not engaged in usury or fraud and to bring a character testimonial from the local synagogue, implicating the organized community in systematic discrimination. . . . Napoleon’s anti-Jewish legislation remained on the books on the left bank of the Rhine until 1847.

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.