ורבי שמעון נפקא ליה מדתני בר ליואי דתני בר ליואי לבן לבן מכל מקום לבת לבת מ"מ
The Gemara asks: And from where does Rabbi Shimon derive that these halakhot apply to a tumtum and a hermaphrodite? The Gemara answers: He derives it from that which bar Livai teaches, as bar Livai teaches a baraita that discusses the verse: “And when the days of her purity are fulfilled, for a son, or for a daughter” (Leviticus 12:6). Since the verse uses the terms “son” and “daughter,” rather than male and female, it is derived from the term “for a son” that these halakhot apply to a son in any case, even if his masculinity is not definite. Similarly, the term “for a daughter” teaches that these halakhot apply to a daughter in any case, even if her femininity is not definite.
Starting Discussion
- Masculinity here clearly has an important meaning with halachic consequences. What does it mean to be masculine as a Jew?
- How are Jewish men usually portrayed?'
- What do you think of the NJB trope?
Gender Role Socialization in Jewish Men
By John Lesser & Michael C. Gottlieb
Presented at the 102nd annual APA convention, 1994
Early Socialization
Although Jews constitute neither a race nor a nationality, they do maintain strong cultural characteristics which are taught to children. Jewish boys are encouraged by parents to be gentle, kind, and emotional. Contrary to the dominant culture's stereotype of masculinity, Jews' construction of boyhood is one of respect for mother and father, emotional sensitivity, and kindness toward others (Kimmel, 1987). Parents may also be overprotective and restraining. Marshall Sklare's (1971) ethnography of American Jews describes a contractual relationship between parent and child in which protection, love, and support are provided by the parents in exchange for nachas, or pleasure and gratification, which can only be given by the child. Jewish boys who fail to meet their parent's expectations (academic excellence, for example) are unable to provide the nachas that is expected of them, and this sense of failure may be a source of low self-esteem and/or insecurity. By contrast, mainstream boys provide their parents with pride by meeting a different set of expectations. Athletic ability, independence, and emotional restraint arc taught to mainstream boys, and those who fulfill these expectations arc rewarded.
Adolescence
Development of scholarship has long been valued in the Jewish tradition, with origins most likely found in the study of Torah and Talmud. A great deal of pressure is placed on the Jewish adolescent to achieve academically. Socialized to study rather than play football, the Jewish adolescent stands outside of the mainstream masculine image. The clearest example of the Jewish emphasis on intellectual rather than physical skill is the BarMitzvah, which represents the Jewish boy's rite of passage into manhood. In the eyes of the Jewish community, boys are elevated into manhood after they have demonstrated Knowledge of the Torah and have publicly chanted special verses in Hebrew. Whereas other racial/ethnic groups may use athletic ability as a demarcation of adult masculinity, Jews rely upon intellectual skills. In an effort to gain acceptance by peers, the Jewish adolescent male may rebel against his cultural norms and try to fulfill the masculine image of the dominant culture. In doing so, he may deny or rebel against his own culture's conception of ideal masculinity, possibly developing a sense of self-hatred and/or an attempt to 'pass' as a non-Jew (Lewin, 1941). Self-hatred among Jewish adolescents functions in the same way that homophobia does for gay and lesbian teens. The dominant culture's message is that the minority (Jewish, homosexual) is inferior, and the message is internalized. In an attempt to meet the dominant culture's expectations, Jewish teens may overcompensate by hating themselves.
Mid-Life
At mid-life, Jewish men like all others are likely to grow reflective and introspective, examining themselves as they have never done. Characteristics that had previously been suppressed are now explored. Emotional sensitivity is more likely to be seen as an asset in interpersonal relationships, especially with lovers and children. Intelligence and wisdom may now be valued as previously unexplored resources. Intellectual achievement that was previously devalued in younger years is likely to become a source of pride and accomplishment (Kimmel, 1988). At mid-life, the need to demonstrate stereotypic masculinity may diminish, and the conceptualization of masculinity may change from a mainstream definition to a more specifically Jewish one. If this occurs, the Jewish father is likely to continue the socialization process by passing on Jewish culture and values to his own children, demonstrating an affinity for his Jewish socialization which he once rejected. The desire to emulate majority men and/or negatively stereotype other racial/ethnic minority men may diminish with an appreciation of Jewish values. Majority masculine stereotypes may in turn be devalued when seen as less sensitive and lacking intellect.
By John Lesser & Michael C. Gottlieb
Presented at the 102nd annual APA convention, 1994
Early Socialization
Although Jews constitute neither a race nor a nationality, they do maintain strong cultural characteristics which are taught to children. Jewish boys are encouraged by parents to be gentle, kind, and emotional. Contrary to the dominant culture's stereotype of masculinity, Jews' construction of boyhood is one of respect for mother and father, emotional sensitivity, and kindness toward others (Kimmel, 1987). Parents may also be overprotective and restraining. Marshall Sklare's (1971) ethnography of American Jews describes a contractual relationship between parent and child in which protection, love, and support are provided by the parents in exchange for nachas, or pleasure and gratification, which can only be given by the child. Jewish boys who fail to meet their parent's expectations (academic excellence, for example) are unable to provide the nachas that is expected of them, and this sense of failure may be a source of low self-esteem and/or insecurity. By contrast, mainstream boys provide their parents with pride by meeting a different set of expectations. Athletic ability, independence, and emotional restraint arc taught to mainstream boys, and those who fulfill these expectations arc rewarded.
Adolescence
Development of scholarship has long been valued in the Jewish tradition, with origins most likely found in the study of Torah and Talmud. A great deal of pressure is placed on the Jewish adolescent to achieve academically. Socialized to study rather than play football, the Jewish adolescent stands outside of the mainstream masculine image. The clearest example of the Jewish emphasis on intellectual rather than physical skill is the BarMitzvah, which represents the Jewish boy's rite of passage into manhood. In the eyes of the Jewish community, boys are elevated into manhood after they have demonstrated Knowledge of the Torah and have publicly chanted special verses in Hebrew. Whereas other racial/ethnic groups may use athletic ability as a demarcation of adult masculinity, Jews rely upon intellectual skills. In an effort to gain acceptance by peers, the Jewish adolescent male may rebel against his cultural norms and try to fulfill the masculine image of the dominant culture. In doing so, he may deny or rebel against his own culture's conception of ideal masculinity, possibly developing a sense of self-hatred and/or an attempt to 'pass' as a non-Jew (Lewin, 1941). Self-hatred among Jewish adolescents functions in the same way that homophobia does for gay and lesbian teens. The dominant culture's message is that the minority (Jewish, homosexual) is inferior, and the message is internalized. In an attempt to meet the dominant culture's expectations, Jewish teens may overcompensate by hating themselves.
Mid-Life
At mid-life, Jewish men like all others are likely to grow reflective and introspective, examining themselves as they have never done. Characteristics that had previously been suppressed are now explored. Emotional sensitivity is more likely to be seen as an asset in interpersonal relationships, especially with lovers and children. Intelligence and wisdom may now be valued as previously unexplored resources. Intellectual achievement that was previously devalued in younger years is likely to become a source of pride and accomplishment (Kimmel, 1988). At mid-life, the need to demonstrate stereotypic masculinity may diminish, and the conceptualization of masculinity may change from a mainstream definition to a more specifically Jewish one. If this occurs, the Jewish father is likely to continue the socialization process by passing on Jewish culture and values to his own children, demonstrating an affinity for his Jewish socialization which he once rejected. The desire to emulate majority men and/or negatively stereotype other racial/ethnic minority men may diminish with an appreciation of Jewish values. Majority masculine stereotypes may in turn be devalued when seen as less sensitive and lacking intellect.
Discussion Questions/ Questions for Reflection
- Do you agree with Lesser and Gottlieb's analysis of Jewish masculinity to stages of life?
- Is this perhaps American-Centric? Western-Centric? Ashkenormative? Liberal-Centric?
- Let's assume truth - is this a good thing?
- What about antisemitism? Even if the stereotypes have an element of truth, can they be harmful?
Discussion Questions/ Questions for Reflection
- This video uses very loaded language. Is it a fair representation of Israeli masculinity?
- How does your experience with Israeli men differ or relate to this video?
- What do you think Israeli values are of masculinity and how would it compare to American Jewish values of masculinity?





Discussion Questions/ Questions for Reflection
These are arguably the most famous canonically Jewish comic book characters (both in the sense that they are popular and famously Jewish). Each is vastly different from the next but all were created by Jewish men.
- Ignoring Harley Quinn for a moment, which do you think is the most positive representation of Jewish masculinity?
- Which do you think is the most accurate?
- Harley Quinn (apart from *maybe* Bat Woman and Scarlet Witch) is the most famous Jewish woman comic book character exhibiting many Jewish stereotypes, both good and bad. She is written with a Brooklyn-Yiddish accent, she is a successful psychiatrist, strong, loud, outspoken, sexually confident and promiscuous, and is also mentally unhinged. How does it make you feel that Harley was written by Jewish men? Is there a final commentary on Jewish masculine self-concept that is worth making regarding Harley?
Final Question for Discussion/ Reflection
- What does it mean to be a Jewish man?
