Ah, I missed the asterisk and footnote on my kindle. I agree the footnote is a problematic framing of the context of the Hebron massacre, although not to the same degree as Cohn. I don't see any problem with framing the violence of 1929 in terms of, and at that point the most serious manifestation of, Palestinian resistance to Zionism, or as Chomsky puts it, to Balfour's "point of view". It's unclear why exactly Cohn does - the Shaw Commission which he goes on to cite favorably reached a similar conclusion.
I'd agree with him that Jewish designs on the Wall, while undoubtedly provocative, were just one element fueling the escalating tensions in Jerusalem that summer, and it's dishonest of Chomsky to leave his brief account at that and omit all mention of Palestinian politics, the Mufti, and the events of the previous summer in the matter. Likewise for Chomsky to emphasize the influence of interwar fascism on the Revisionists while ignoring analogous developments among Arab nationalists of the same era.
I have no opinion on the credibility or otherwise of Vincent Sheean as a witness, but Cohn seems especially troubled by Sheean's linking of events in Jerusalem to the Hebron massacre that occurred days later (and presumably by Chomsky's supposed implication that ultimately Jewish actions in Jerusalem produced the massacre). However, the
most recent and thorough account of 1929 (which I highly, highly recommend btw) makes it clear that rumors reaching Hebron and elsewhere from Jerusalem absolutely played a role in the violence:
"The attackers in Jaffa, Hebron, and other places in 1929...were not part of a professional force on a mission and had not been trained as fighters. Rather, they were a large group of people who were driven to act after learning (or hearing rumors about) what had happened in Jerusalem...
...Reports that Arabs had been murdered in Jerusalem reached Hebron on Friday afternoon. Highly exaggerated, the rumors claimed that Jews had killed huge numbers of Muslims...
...The Arabs of Qalunya beset Motza at the very same time that Hebron's Arabs attacked that city's Jews...The hyperbolic rumors [that Jews had attacked Muslims when they emerged from prayers at al-Aqsa Mosque and had killed hundreds of them] incensed the village. The inhabitants began to plot an attack on their Jewish neighbors.
...The skirmishes over the Western Wall and al-Aqsa caused tension and discord in Safed as well. Rumors about events in Jerusalem reached Safed much elaborated, describing a Jewish attack on al-Aqsa and the city's Muslim community."
More broadly, Cohn presents Chomsky's brief analysis of 1929 as an example of his "anti-Zionism", but it's not clear to me that Chomsky is necessarily an "anti-Zionist". While he is of course scathing in his account of the actions of the early Zionist movement and subsequent Israeli policies, his deepest critique is reserved for the US role in facilitating those policies, and this is in line with his belief in focusing one's critical attention on the power you might actually have the capacity to influence. I think this approach is pretty dumb in some ways, but it is also a feature of his approach to, for example, modern day Turkey and its Kurdish question. In any case, last I checked Chomsky was still wedded to the two-state solution as the only realistic settlement, so perhaps "non-Zionist" might better describe him than "anti-Zionist", although that's not too important to dwell on. In any case,
I don't see how any of this is representative of any kind of antisemitism on Chomsky's part.