Self-Deprecating Humor: A Survival Tool for the Jewish People?

Abstract

Self-mockery is a common form of humor among Jews, who have faced oppression for thousands of years. It can serve various functions, such as showing superiority in wit, dealing with hardship, creating solidarity, and advancing social justice. This paper explores the topic of self-deprecating humor mainly from a Jewish perspective and demonstrates its origins. In addition, examples from contemporary comedy are provided.

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Self-Deprecating Humor: A Survival Tool for the Jewish People?
Linda Weiser Friedman
Paul H. Chook Department of Information Systems and Statistics
Zicklin School of Business, Baruch College
and the Graduate Center of the City University of New York
prof.friedman @ gmail.com
Hershey H. Friedman, Ph.D.
Professor of Business
Department of Business Management
Koppelman School of Business
Brooklyn College of the City University of New York
x.friedman@att.net

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Abstract
Self-mockery is a common form of humor among Jews, who have faced oppression for
thousands of years. It can serve various functions, such as showing superiority in wit, dealing
with hardship, creating solidarity, and advancing social justice. This paper explores the topic of
self-deprecating humor mainly from a Jewish perspective and demonstrates its origins. In
addition, examples from contemporary comedy are provided.
Keywords: Self-deprecating humor, self-mockery in the Torah, self-mockery in the Talmud,
Jewish humor and the Nazis, self-deprecation as a social justice tool.

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INTRODUCTION
Humor is the universal language of the Jewish people. Whether they are professional
comedians or just ordinary people, they often use questions, sarcasm, and self-mockery to make
a point. This distinctive style of humor has become a hallmark of Jewish identity, setting them
apart from other nations. Jewish humor is so diverse that it is often difficult to label any joke as
"Jewish."
This paper will explore the characteristics that define Jewish humor and, in particular, self-
deprecating Jewish humor and how it has been used throughout history and up to today.
WHAT MAKES A JOKE JEWISH
There are many types of characters and situations in Jewish humor, such as the clumsy
schlemiel, the foolish Chelm residents, the rude waiter, the witty beggar, the meddlesome
matchmaker, the hateful anti-Semite, the nagging shrew, the arrogant fool, and many others.
There are also stories from Chassidic traditions and bizarre Yiddish curses. There is even humor
that reflects the dark history of persecution, genocide, and assimilation that Jews have faced.
Often, Jewish jokes have specific themes that make them Jewish. Some examples of
these themes are the holocaust, assimilation, and God. Jewish humor also has distinct tones, such
as sarcasm, self-mockery, overcoming oppression, and making ironic or funny comments in
terrible situations (e.g., gallows humor). Jewish comedy also uses specific techniques, such as
playing with words, using Talmudic logic, or quoting Scripture. There is also a type of humor in

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Ladino literature, a language spoken by some Sephardic Jews, consisting of stories that make fun
of everything and everyone, including themselves (Gurgel, 2018).
SELF-DEPRECATING JEWISH HUMOR
Self-deprecating humor covers various forms of humor – satire, sarcasm, etc. – in which
the teller, in some way, is seen to "put himself down." One might conclude that this includes
disparagement, reprimanding, or belittling of oneself or one's people from the standpoint of
feelings of inferiority. (Of course, one would be wrong.) Let's start by looking at some examples.
Some Examples of Self-Deprecating Humor
The comic Elon Gold's bit about Christmas trees takes a humorous approach to the
intricacies of Jewish law.
If Jews had Christmas trees, Elon Gold jokes, there would be a thousand
rules and regulations regarding the trees. How to shecht it [ritual
slaughter according to Jewish law], when to say the blessing, what type
of tree – there'd be a whole tractate of Talmud devoted to the issue. You
must string the lights right to left, but light them left to right. And if –
God forbid – one of the bulbs is out, the whole string's no good! The
The Jewish calendar is the only calendar with minutes on it. Starts 5:48,
and ends the next day, 6:52. No one in history has ever asked, 'Hey, what
time is Christmas this year?' Tree lighting is at 4:31.
See the entire piece on Elon Gold's YouTube channel (Elon Gold, "Why Jews are Better
Off Without Xmas Trees," https://youtu.be/uQzbueShXU4?si=3CIoWRgSl1XyAAxk)
There is a similar classic Jewish joke about why, unlike the church, we do not
ring bells before services. Similar problem to trees. There would be numerous rules and
regulations on what kind of bell to use, how long to ring it, etc.

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Another from Elon Gold's routine highlights some – er – deficiencies in his yeshiva
education. (Elon Gold, YouTube, "Why Most Jews Don't Speak Hebrew,"
https://www.youtube.com/watch?v=66CRBhofQyM).
And, then, there is this classic tidbit – and more – presented below:
A new Rabbi comes to a well-established congregation. Every week on
the Sabbath, a fight erupts during the service. When it comes time to
recite the Shema Yisrael, "Hear, O Israel, the Lord Is Our God, the Lord
Is One," half of the congregation stands, and the other half sits. The half
who stand says, "Of course, we stand for the Shema Yisrael: It's the
credo of Judaism. Throughout history, thousands of Jews have died with
the words of the Shema on their lips." The half who remain seated say,
"No. According to the Shulkhan Arukh [the Code of Jewish Law], if you
are seated when you come to the Shema, you remain seated."
The people who are standing yell at the people sitting, "Stand up!" while
the people who are sitting yell at the people who are standing, "Sit
down!" It's destroying the whole decorum of the service and driving the
Rabbi crazy. Finally, it is brought to the Rabbi's attention that at a nearby
home for the aged is a ninety-eight-year-old man who was a founding
member of the congregation. So, following Talmudic tradition, the Rabbi
appoints a delegation of three, one who stands for the Shema, one who
sits, and the Rabbi himself, to go interview the man.
They enter his room, and the man who stands for the Shema rushes over
to the old man and says: "Wasn't it the tradition in our congregation to
stand for the Shema?" "No," the old man answers in a weak voice. "That
wasn't the tradition." The other man jumps in excitedly. "Wasn't it the
tradition in our congregation to sit for the Shema?" "No," the old man
says. "That wasn't the tradition." At this point, the Rabbi cannot control
himself. He cuts in angrily. "I don't care what the tradition was! Just tell
them one or the other: Do you know what goes on in services every
week – the people who are standing yell at the people who are sitting, the
people who are sitting yell at the people who are standing –" "That was
the tradition," the old man says (Telushkin, 1992, pp. 97-98).
Two Jews are about to face a Russian firing squad. The two condemned
men are offered blindfolds. One accepts it, but the other does not,
defiantly saying: "I don't want your blindfold." His friend urges: "Shh …
don't make trouble, Moishe."

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The Yeshiva University rowing team was constantly losing to their
rivals. They trained hard every day, but they never improved their
performance. They wondered what they were doing wrong. They decided
to spy on the other teams and learn their secrets. They sent Shlomo to
infiltrate the Harvard team. Shlomo went to Harvard, hid in the bushes
near the Charles River, and watched the Harvard team practice. After a
while, he returned to Yeshiva University with a big smile. "I found out
how they win. They have only one guy shouting and eight guys rowing."
The Rabbi was praying fervently, raising his voice to the heavens. "Oh
Lord, I know I am nothing!"
The Cantor joined him, "I, too, Lord, am nothing."
Not to be outdone, the Sexton cried heavenward, "Lord, I am nothing!"
At which point the Cantor rolled his eyes, nudged the Rabbi, and, in a
stage whisper, exclaimed, "Look who says he's nothing!"
A Jewish man is shipwrecked on a desert island. He's been stranded for
years! Using materials from around the island, he builds a house, a store,
and a synagogue. Eventually, he's made a whole neighborhood. One day,
he's rescued by a passing ship. The sailors help him collect his few
possessions and get ready to leave the island forever. Just before they go,
one of the sailors says, "Hey! Why'd you build two synagogues?" The
man rolls his eyes. "This," he says, pointing at one building, "Is my
synagogue." "And that," he says, pointing at the other, "Is the one I
would never set foot in!" (Singer, 2019).
Four people go hiking together, and they get lost. They wander the forest
for days. First, they run out of food, and then they run out of water.
I'm so thirsty, says the Englishman; I must have tea.
I'm so thirsty, says the Frenchman; I must have wine.
I'm so thirsty, says the German; I must have beer.
I'm so thirsty, says the Jew; I must have diabetes.
A well-known rabbi was asked why he insisted on men and women
sitting separately when he would give a speech in the synagogue. "Well,"
he answered, "there's no law against it, but I don't like to see men and
women sleeping together."

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Two Jews are walking through a neighborhood one evening when they
notice a pair of hoodlums following them.
"Moshe," says his friend, "we better get out of here. There are two of
them, and we are all alone!"
A Jewish man moves in next door to Rockefeller. He decorates his house
just as Rockefeller does. He does his garden precisely the way
Rockefeller does. He buys the same car that Rockefeller does. And one
day, Rockefeller goes up to the Jewish man, saying, 'You think you are
as good as me, don't you?' And the Jewish guy says, 'No, I think I'm
better.' Rockefeller says, 'Why?' And the Jewish guy says, 'Well, to start
with, I don't live next door to a Jew' (Moment, 2021; Zweibel).
"The setup of the joke is that it's a Jewish joke," Seinfeld explains before
actually telling it: "Two gentile businessmen meet on the street. One of
them says, 'How's business?' The other one says, 'Great!'" (Mystified?
Here's the explanation: Clearly, only gentile business owners would say,
"Oh, business is going great!" If they were Jewish, there would be
something to complain about.) -Jerry Seinfeld (Miller, 2023)
This is similar to one billed as the only Gentile mother joke in existence:
Adult Son: Hi Mom. I know I said I would come for lunch today but,
unfortunately, I won't be able to make it.
Gentile Mom: Okay.
My Jewish wife was supposed to come with me today, but she couldn't
get off the bed … the jewelry was too heavy. -Don Rickles (Miller,
2023).
An Orthodox Jew is driving across the country. Somewhere in Texas, he
stops at a cafe, sits at the counter, and orders some fruit. A cowboy
sitting next to him asks, "Where you from, stranger?"
"New York."
"Well, partner, let me buy you a beer."

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The Jewish man, not sure if the beer is kosher, says, "Thanks, but I
can't."
The cowboy says, "Well, then, let me share my ham sandwich with you."
"Oh, no, I can't eat that."
Finally, after a bit of back-and-forth, the cowboy pulls out his gun and
says, "Listen, you ungrateful New York bastard, you're gonna have a
beer or I'm gonna blow your head off."
The man takes the beer and drinks, hands shaking. Then he says, "Well,
as long as you have the gun on me, pass the ham sandwich."
Jackie Mason, a master of self-deprecating Jewish humor, claims Jews are the only
people "who gain weight when they join a health club." He has a hilarious routine describing the
difference between a Jew and a Gentile going to a restaurant. A Jew goes into a restaurant "like a
partner." According to Mason, Gentiles cannot get "emotionally involved with food." You also
never see a Jew in a real bar. Jews are uncomfortable in a bar, and Gentiles are uncomfortable in
a restaurant. "If you don't serve a Jew for a minute, he is going to complain"
(https://www.youtube.com/watch?v=5V4zYe23QLg). This is a famous Jackie Mason joke.
It is easy to tell the difference between Jews and Gentiles. After the
show, all the Gentiles say, 'Have a drink? Want a drink? Let's have a
drink!' While all the Jews are saying, 'Have you eaten yet? Want a piece
of cake? Let's have some cake!'
One of Jackie Mason's best is the bit in which he disparages those of his people who try
to appear less Jewish. ("Too Jewish, too Jewish!) The culmination is the girl whose parents
named her "Crucifix Finkelstein." (see https://youtu.be/jeVTtfk0oI8 0). Cathy Ladman
(https://youtu.be/LVrZPfS99To) and Mel Brooks (Blazing Saddles,
https://youtu.be/KDm3zCvN4ao?t=155) also find humor from the notion of "too Jewish."

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David Steinberg describes his Italian-Jewish family when they get together at a barbeque.
Italians know how to have a good time and fix things; Jews come with their pills, are always
worried about their health, and break things. If Jews had a bumper sticker, it would read "fun
kills" (https://vimeo.com/24436948).
One of the most Jewish television shows is Curb Your Enthusiasm. The show does get
many things wrong but is unabashedly Jewish. Larry David is another expert on self-deprecating
Jewish humor, e.g., in Curb Your Enthusiasm, "The End," S05E10. See the clip at
http://www.youtube.com/watch?v=yrnA1Wu3qgM
In the fifth season finale, Larry "discovers" that he was adopted. He
searches for his birth parents. They are a lovely, elderly gentile couple in
Arizona. Larry tries on being a gentile, complete with being told to
practice love and forgiveness a la Jesus, fishing, duck hunting, bar room
drinking games, and horseback riding, complete with a cowboy hat. An
obvious satire on Jewish stereotypes of gentile culture (Salkin 2016).
Salkin (2016) lists the most Jewish moments on the show, including the one above.
Several of them involve self-deprecating humor:
"Palestinian Chicken." An expedition into the Israeli-Palestinian dispute
played out in a Palestinian restaurant. Larry hits it off with a Palestinian
waitress. Larry is turned on by someone "who doesn't even acknowledge
your right to exist, who wants your destruction — that's a turn on."
"The Seder." Larry invites a sex offender to a Seder, which, of course,
raises the unasked question: are there limits and boundaries to the fabled
Passover hospitality of the Jew — "let all who are hungry come and eat?"
"The Baptism." Larry inadvertently stops a baptism, preventing a Jew
from converting to Christianity. The Christians who are present are
outraged; the Jews are grateful ("Will you speak at my daughter's bat
mitzvah?"). Larry becomes an unwitting, temporary poster boy for Jewish
continuity.
"The Survivor." Few "Curb" episodes deal with so many Jewish themes.
Larry is tempted to have sexual relations with an Orthodox woman, which
brings up stereotypes about Jews and sexuality. A Shoah survivor and a

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survivor from the "Survivor" series get into an argument about who is the
"real" survivor. An excellent reflection on the meaning of memory and its
distortions (Salkin, 2016)
Why We Laugh at Self-Deprecating Humor: Humor Theories
As noted, one might initially attribute self-deprecating humor to inferiority theory.
However, self-deprecating humor may be of the inferiority or superiority type or, even,
ingroup humor. Sometimes, it is hard to tell the difference.
According to the superiority theory of humor, associated with Plato, Aristotle, and
Hobbes, comedy involves feeling superior to someone else (Lintott, 2016). This theory seems to
have a problem when the humorist and the target are the same person. Zekavat (2019) tries to
show how different theories of humor, including the superiority theory, can explain self-
deprecating humor. One way to understand this is that sometimes we laugh at ourselves, but we
are actually laughing at our past selves, how we used to act, or some mistake or flaw we had.
Morreall (2005, p. 65) also "views laughter as expressing our feelings of superiority over
someone else, or a former state of ourselves."
Seemingly antisemitic jokes told by Jews may seem like self-disparagement stemming
from inferiority, but are often taken to be examples of superiority-oriented humor. The victim
shows up the oppressor by doing it himself—and doing it better. Martin Grotjahn puts it this
way:
One can almost see how a witty Jewish man carefully and cautiously takes
a sharp dagger out of his enemy's hands, sharpens it so that it can split a
hair in midair, polishes it until it shines brightly, stabs himself with it, then
returns it gallantly to the anti-Semite with a silent reproach: now see
whether you can do it half as well (Grotjahn, 1957, p. 23).

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Christie-Davies (1991, p. 203) appreciates Grotjahn's imagery but considers it
misleading. According to Davies, "the point of getting hold of the dagger is not only to
demonstrate superior dexterity but to switch daggers so that an innocuous rather than a
potentially envenomed weapon is used."
Edmond Rostand's 1897 play, Cyrano de Bergerac, employs this device. Cyrano shows
the viscount, who pokes fun at his nose, how an intelligent person would mock someone with a
large nose. He tries to "help" him using a variety of tones:
"Aggressive: 'Sir, if I had a nose like that, I would amputate it!'"
"Friendly: 'When you sup, it must annoy you, dipping in your cup. You
need a drinking bowl of a special shape!'"
"Curious: 'What is that large container for? To hold your pens and ink?' "
"Gracious: 'How kind you are. You love the little birds so much you have
given them a perch to roost upon.'"…
And the list goes on and on. Cyrano himself appears to be the target of these jokes, but
the true target is the man who tried to portray himself as a wit – but failed.
Relief/Release: Self-Deprecating Humor as a Survival Tool and Coping Mechanism
The relief/release theory of humor focuses on laughter's role as a socially acceptable way
to release pent-up tension and nervous energy, thereby relieving stress (Freud, 1960/1905).
According to Freud, self-deprecating humor can be similar to a defense mechanism and reduce
suffering (cited in Zekavat, 2019).
Self-deprecating humor can help victims inoculate themselves from the insults of their
oppressors. Dobai and Hopkins (2020) studied how the Hungarian Roma, a group that faces a
lot of discrimination and mockery by the majority, used humor to resist the prejudice of other

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groups. They found that the Roma used humor tools such as irony, sarcasm, and parody to
challenge the stereotypes and stigma they faced. They showed their resilience and dignity by
making fun of themselves and their situation. Racial minorities will often use racial humor as an
empowerment tool and in this manner cope with adversity, humiliation, and stigma. It may help
take apart racial stereotypes and show how ridiculous they are. It can be used as either a sword
or a shield. (Boskin and Dorinson, 1985; Ford and Olah, 2021; Juni and Katz, 2001; Pauwels,
2021; Saucier, O’Dea, and Strain, 2016).
This might be similar to what the LGBTQ community did with the word "queer"
(Perlman, 2019). The n-word is another word used often by African-Americans when speaking
to each other, yet other groups dare not use it. Admittedly, it is such a complex word that
English Professor Neal A. Lester at Arizona State University taught courses on it.
The n-word is unique in the English language. On the one hand, it is the
ultimate insult- a word that has tormented generations of African
Americans. Yet over time, it has become a popular term of endearment by
the descendants of the very people who once had to endure it. Among
many young people today—black and white—the n-word can mean friend
(Price, 2011, para. 1).
Gallows humor is a type of humor that makes fun of terrible situations that are beyond
one's control. Force (2018, para. 4) explains how gallows humor, which is often self-deprecating,
started. She says, "Placing a comical spin on dire circumstances that are outside one's control
was an effective coping mechanism… and continues to serve the oppressed, victimized and
suffering today." She also says it can ease the pain and is one of the few ways the victims can
resist the oppressors. It is a "secret, subversive weapon;" ridicule can threaten those in power
(para. 5).

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The Nazis knew this and banned anti-Nazi jokes. One of the first things that the Nazi
government did was to make a "Law Against Malicious Attacks on the State and the Party and in
Defense of Party Uniforms" (Herzog, 2011, p. 66), which made it illegal to tell or even hear anti-
Nazi jokes. One prosecutor said that "the better the joke, the more dangerous its effect, therefore,
the greater the punishment" (Force, 2018, para. 6). Between 1933 and 1945, as many as 5,000
people were executed for being involved in anti-Nazi humor (Morreall, 2001).
Self-Deprecating Humor as a Tool for Bonding
Self-deprecating humor brings people together and is used by leaders to help bond with
followers (Anderson, 2012). Ungar (1984, p. 126) maintains that "self-mockery, if conducted
appropriately, serves to increase positive sentiments among individuals and to augment
emotional solidarity and personal identification with others." Self-deprecating humor may be
seen as ingroup humor, a kind of culture-specific humor; it can be used, for example, to help
recruits or trainees develop a feeling of belonging. In general, this type of humor tends to bond
members of a group by assisting them in finding common ground (Holden 1993, p. 67).
Ingroup humor may be just as conditional as culture-specific bonding humor. It may also
be hermetic, meant only for true insiders. It might not sound funny unless one has the necessary
knowledge or experience to understand it. Other groups cannot recycle this type of humor, as it
depends on shared understanding between the joke teller and the audience.
According to McGhee (2013, 1999), humor is a valuable tool in the workplace,
specifically for team building, where it can help remove barriers that separate management from
other employees. It can result in emotional bonding, open communication, trust
enhancement, improved morale, reduced job stress, and increased creativity. Duncan & Feisal

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(1989) note that a self-deprecating joke may signal to employees that the manager is a real
person. They also feel that joking improves the group's cohesiveness, positively affecting group
performance.
Why the Jews? OR, why is so much Jewish Humor Self-Deprecating?
Jewish humor is known for its ability to make fun of itself and its own people. Freud
(1960, p. 133) said: "I wonder if there are many other examples of people who joke so much
about their own character." However, some scholars like Ben-Amos (1973) and Christie Davies
(1991) disagree and say that self-mockery is not a special feature of Jewish humor. They say that
other minorities, such as Polish-Americans, African-Americans, and the Irish, also tell jokes
about themselves. Because the Jewish people consist of so many types (Sephardim and
Ashkenazim, Chassidim and Misnagdim, Chareidim, and Modern Orthodox, etc.) and originate
from so many different countries, it is not surprising that they tell jokes about themselves.
However, the authors believe self-mockery is a significant part of Jewish humor and has a long
history.
Most ethnicities and nationalities have a group they poke fun at, e.g., the Polish jokes
mentioned above. In Jewish humor, however, Jews make fun of themselves. Even in the jokes
about the "wise" men of Chelm, which sound very much like, say, Polish jokes, the Chelmites
are themselves Jews. So who do Jews get to feel superior to? To the not-so-wise men of Chelm,
for one. And, of course, to each other. Finding someone to make fun of is easy with so many
Jewish sub-groups. The classic line usually attributed to Groucho Marx, "I would never want to
belong to any club that would have someone like me for a member," is an example of self-
disparagement.

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There is no question that the Jewish people have a habit of making fun of themselves.
Self-deprecating humor is a way of expressing humility, coping with hardship, and criticizing
oneself and others. It is also a way of celebrating both the diversity and uniqueness of the Jewish
people.
The following are some interesting quotations from professional comics that might help
explain the popularity of self-disparagement humor with the Jewish people.
If you make fun of your own in front of the dominant culture here, you can
live next door to them. – Roseanne Barr
My comedy comes from the feeling that as a Jew, even though you're
better and smarter, you'll never belong. – Mel Brooks
Feeling different, feeling alienated, feeling persecuted, feeling that the
only way to deal with the world is to laugh - because if you don't laugh,
you're going to cry and never stop crying - that's probably what's
responsible for the Jews having developed such a great sense of humor.
The people who had the greatest reason to weep learned more than anyone
else how to laugh. – Mel Brooks
Inviting people to laugh with you while you are laughing at yourself is a
good thing to do. You may be the fool, but you're the fool in charge. –Carl
Reiner
Jewish Self-Deprecating Humor and the Nazis
Gordon (2012, p. 99) examines how the two pseudo-sociologists, J. Keller and Hanns
Andersen, tried to use their antisemitic book, The Jew as Criminal (Berlin and Leipzig:
Nibelungen-Verlag, 1937), to demonize Jewish humor as a malicious tool and justify the
genocide of Jews. They maintained that the Jewish ability to make people laugh was a deceptive
strategy. It allowed Jews to appear harmless while they actually had wicked and destructive
motives and were working for the benefit of international Jewry at the expense of the German
people. They considered self-deprecating humor as one of the most potent Jewish weapons. They

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claimed Jews could even "pilfer an antisemitic appellative like 'kike’ or 'heeb’ and turn it into a
self-mocking honorific" (p. 100).
Kaplan (2020, pp. 158-159) compares how Goebbels and Freud understood the concept
of "getting the laughter on one's side." Freud wrote:
We are now prepared to realize the part played by jokes in hostile
aggressiveness. A joke will allow us to exploit something ridiculous in our
enemy that we could not, on account of obstacles in the way, bring
forward openly or consciously .... It will further bribe the hearer with its
yield of pleasure into taking sides with us without any close
investigation.... This is brought out with perfect aptitude in the common
expression "to bring laughter over to one's side" (Freud, 1960, p. 103).
Freud was concerned with the bribe involved in this type of humor; Goebbels, Minister of
Propaganda for the Nazi Party, on the other hand, wanted to use this type of ridiculing humor to
make people "release their repressed aggressive and libidinal impulses on the Jewish scapegoat
as their justified object of hatred" (Kaplan, 2020, p. 158). Hitler was concerned that the humor
used against the Jews might make them appear harmless and quirky. The goal was to use humor
to make them seem threatening and dangerous to others (p. 159).
The Nazi propagandists felt that humor was specifically Nordic, not Jewish. They felt
that Jews, being an inferior race, could only create cynical, corrosive, and subversive humor.
Jewish humor could corrupt German culture and was, therefore, a threat. This was consistent
with the opinion of the Nazis that Jews were an uncultured people (Kaplan, 2020, pp. 164-166).
Siegfried Kadner, Nazi propagandist and author of Race and Humor, ranked various
races on their sense of humor. Germans, of course, ranked first, and Jews ranked last. The fact
that Germans, not known as a humorous people in Europe, ranked first was in itself a good joke.
That Jews were in last place also made no sense given that "The humor industry of pre-Nazi

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Weimar Berlin (1919-1933) was almost exclusively Jewish. In fact, it was more demographically
Semitic than the Borscht Belt during its heyday" (Gordon, 2012, p. 97). Jewish humor was
contrasted with Nordic jokes by Kadner as follows:
Genuine Nordic jokes defended and championed the volkish ethic of
communal labor, common sense, virtuous deeds, and social cohesion.
Semitic humor was invariably twisted, cruel, bitterly derisive, and
solipsistic. The Chosen Nation even mocked their Creator and Protector.
In shtetl chapbooks, they presented a beady-eyed Moses on Mount Sinai
staring skeptically at heaven: "Let me get this straight! We cut off the tips
of our dicks and you promise to take care of us until the end of time!
Would it be possible to put that on some parchment?" (Gordon, 2012, p.
98).
Kadner recognized the connection between the Talmud and the Jewish joke and used the
Talmud to spread his antisemitism by taking a passage from the Talmud out of context and using
it to show that Jews were unhygienic and filthy. The passage was obviously a clever analogy by
Rabbi Chisda, who used garlic as a metaphor to make a legal point, not a literal description of
Jewish eating habits.
They raised a dilemma before Rav Chisda: One who ate and drank and did
not recite a benediction, what is the ruling? Does he return and recite the
blessing that he should have recited beforehand before he continues eating
or not? In response, Rav Chisda told them an analogy: Should one who ate
garlic so that his breath smells go back and eat another garlic clove so that
his breath will stink even more? [Should one who committed a
transgression by failing to recite a blessing before eating remedy his
situation by repeating his sin and eating even more without reciting a
blessing? Definitely not. He should recite the benediction before
continuing to eat.] (BT Berachot 51a; based on the translation by
Sefaria.org and ArtScroll)?
Kadner used mocking caricatures together with jokes to attack Jews. In his book Race
and Humor, he relates the tale of two Jews on a sinking ship.
Izzy: "Help, Ziggy. The ship is sinking!" Ziggy: "What are you
screaming for, Izzy? Is it your ship?" (Kaplan, 2020, pp. 176-177).

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Kadner and Freud have very different views on Jewish jokes. Kadner uses the jokes to
show that Jews are dishonest, unfair, lazy, and dirty (Kaplan, 2020, pp. 168-169). This is the risk
of self-deprecating humor, which may explain why some people are worried about Sacha Baron-
Cohen's comedy. For instance, the song "Throw the Jew Down the Well," performed by Baron-
Cohen's character, Borat, could be seen as encouraging antisemitism instead of ridiculing it. This
is a complex issue that has no easy answers.
The fact that the Nazi propagandists were obsessed with convincing themselves and the
German people that Jews had no sense of humor suggests the power of wit and comedy. R
obin
Williams tells the story of the time he was interviewed in Germany (see the clip on
YouTube at https://youtu.be/VF2P_LuEF80?si=BdpNnYTmkAOuOhUn):
I was once on a German talk show, and this woman said to me, "Mr.
Williams, why do you think there is not so much comedy in Germany?"
And I said, "Did you ever think you killed all the funny people?"
HOW FAR BACK DOES JEWISH HUMOR GO?
Jews are a people with a long history. Were they always funny? The first book of Jewish
jokes was written in German by Solomon Ascher in 1810 with the title Der Judenfreund
(Kaplan, 2020, p. 26). The most famous book of jokes of that time, however, was authored in
1812 with the pen name of "Judas Ascher" by the then Chief Rabbi of Berlin, Lippman Moses
Büschenthal (Kaplan, 2020, p. 16).
The Hebrew Bible contains many examples of humor, including wordplays, sarcasm,
making fun of idolaters and idols, and irony (Friedman and Friedman, 2014). According to
Jewish tradition, the Torah (The Five Books of Moses or the Pentateuch), the written law for

18
Jews, was given to the Jewish people over 3,300 years ago. The Prophets and the Writings, also
included in the Hebrew Bible, also have many examples of humor.
The Talmud is the Oral Law, which explains and expands on the Torah, the written law.
Compiled separately in academies in Israel and Babylonia, the Talmud elaborates on the Hebrew
Bible and consists of the Mishna and the Gemara. The Mishna is a collection of ancient oral
traditions written by Rabbi Yehuda HaNasi, also known as Rebbi, around 189 CE. The Gemara
is a commentary on the Mishna that was finished around 500 CE. The Talmud also has a lot of
humor in it. The Midrash is another scripture that tells the opinions of the Talmudic sages and
interprets the verses of the Torah. There are two kinds of Midrash: Halachic Midrash, which
deals with Jewish law, and Aggadic Midrash, which teaches ethics and morality. The sages in the
Midrash are usually the same as in the Talmud.
Some scholars believe that Jewish humor has its roots in the Talmud and Midrash
(Brodsky, 2011). Gershom Scholem saw Jewish wit as a "playful way of studying the Talmud."
He even stated that "every Talmudic analysis contains an infinite number of jokes" (Kaplan,
2020, pp. 166-167). Other scholars see pilpul (dialectics) and the "logical acrobatics" of the
Talmud as tools used in Jewish wit (Kaplan, 2020, p. 167). Oiring (2008, p. 5) discusses whether
this ancient tradition of humor and jokes is the source of modern Jewish comedy.
Self-Deprecating Humor in the Hebrew Bible
The Jewish people have a tendency to make fun of themselves. This is not surprising
because the Torah, the most sacred Scripture of the Jewish people, calls them a "stiff-necked
people" many times (for example, Exodus 32:9; 33:3; 33:5; 34:9). The Jewish people never
modified the Torah to make themselves look better. Much of the Torah tells the story of the

19
Israelites who left Egypt and how they complained about everything. The Torah does not praise
the Jews, and the fact that it has not been changed strongly suggests that they are a self-
deprecating people.
Which other people, when trapped between Pharaoh's army and the sea, terrified that
Moses has led them to their death, would exclaim (Exodus 14: 11): "Was there a lack of graves
in Egypt, that you [Moses] took us away to die in the wilderness?" Another example: "We
remember the fish we used to eat in Egypt for free; the cucumbers, the melons, the leeks, the
onions, and the garlic." (Numbers 11:5). Who complains about not having enough leeks? The
slaves were probably given food for "free," but they had to perform back-breaking work and
watch their children being murdered. More recently, the Jews did not pay for the soup they were
given in Auschwitz but never spoke of the soup they received free of charge. These examples
show that, even in ancient times, the nascent Jewish people enjoyed a surfeit of wit, some of it at
their own expense.
After the spies' report demoralized the Israelites, they said (Numbers 14:2): "We wish we
had died in the land of Egypt, or in this desert would we have died." Probably not the smartest
thing to say, especially when God replies (Numbers 14:28): "Surely as you have spoken in My
ears, so I will do to you. In this wilderness, your carcasses shall fall."
Edward Sorel, a famous cartoonist, depicts the crossing of the Sea of Reeds in a unique
way. Every Jew is complaining to Moses about something else. One person is saying, "From this
smell, you could plotz"; another is saying, "My feet are killing me"; and another exclaiming,
"Some miracle! If I don't get pneumonia, that'll be a miracle." Is this heresy? Presumably not,
since there is a Midrash Rabbah (Exodus 24:1) that states that even while the Jews crossed the
Sea of Reeds, they complained to Moses about the mud. They told Moses in the sarcastic,

20
rhetorical way that we Jews still use today: "In Egypt there was mud, and here in the sea, there is
mud!"
The book of Jonah, written by the Great Assembly (Anshei Knesset HaGedolah) as part
of The Twelve Prophets, probably at the beginning of the Second Temple Era (ca. 520 BCE) (BT
Bava Bathra 15a), is often seen as a humorous satire or parody. God told Jonah to go to Nineveh,
the capital of Assyria, and warn them that God would destroy them. Jonah did not want to go and
tried to run away from God by taking a ship from Jaffa to Tarshish. He was different from other
prophets like Jeremiah and Isaiah, who obeyed God. His entire prophecy was only five Hebrew
words (Jonah 3:4): "In another forty days, Nineveh shall be overturned." This prophecy worked,
and the people of Nineveh fasted and repented, even making their animals fast and wear
sackcloth. Jonah succeeded in making the pagans change their ways with just five words, without
even trying. He did what many other prophets could not do with the Jews, even though they
spoke many words and tried their utmost.
We note that even when the humor itself cannot be described as self-deprecating, and
indeed there is really very little self-deprecating humor in the Torah, the fact that these are
included in the Torah that has not changed in millennia, illustrates the Jewish self-deprecating
attitude.
Self-Deprecating Humor in the Talmud
The Talmud contains many cases of self-mocking humor by the ancient sages. They
could joke about themselves and even call themselves donkeys compared to earlier scholars. [BT
refers to the Babylonian Talmud]
If the ancient scholars were sons of angels, then we are sons of men; if
they are sons of men, then we are sons of donkeys⸻and not the donkeys

21
of Rabbi Chaninah b. Dosa and Rabbi Pinchas b. Yair, but ordinary
donkeys (BT Shabbos 112b).
The donkey of Rabbi Chanina was stolen, and he refused to eat the food the thieves gave
him; the donkey of Rabbi Pinchas b. Yair would not eat food that was untithed. These stories
show that these rabbis had very pious and miraculous donkeys. Rabbi Yannai was also a
humble and humorous rabbi. Here is an example of his humor.
My sons, do not bury me in white shrouds or black shrouds. White,
because I may not merit [being with the righteous in Paradise], and I will
be as a groom among mourners. Black, because I may merit and I will be
as a mourner among grooms. Rather, bury me in olayrin [a gray robe] (BT
Shabbos 114b).
Rabbi Yishmael b. Yosi made fun of his enormous stomach.
Rabbi Yishmael b. Yosi once visited the home of Rabbi Shimon b. Yosi b.
Lakunia. He was given a cup of wine, took it, and drank it in one shot.
They said to him: Do you not agree with the baraisa [literally meaning
outside, i.e., not part of the Mishna but almost as authoritative; redacted by
Rabbi Chiya and Rabbi Oshiyah] that states, 'One who drinks his cup in
one shot is a glutton?' He responded: This was not said when your goblet
is small, your wine is sweet, and my stomach so immense (BT Pesachim
86b).
The Babylonian scholars could even compare themselves to bickering prostitutes.
Three hate each other: Dogs, roosters, and sorcerers. Some say, also
prostitutes, and some add the scholars of Babylon (BT Pesachim 113b).
Rabbi Elazar thought that gratitude was not a necessary condition for doing community
work; you are probably doing a poor job if the public is not criticizing you. He believed that
serving the community was a duty and a challenge, and one should not expect praise or reward.
He also knew that the public was often ungrateful and demanding and that their insults should
not discourage one.

22
Rabbi Elazar was the charity administrator. Once he came home and asked
his family: What did you do today [while I was out]? They said: A group
of people came, and they ate, drank, and offered prayers on your behalf.
Rabbi Elazar said: This is not the proper thanks for me. On another
occasion, he came to the house and asked: What did you do today? They
said: A group of people came, and they ate, drank, and cursed you out. He
said: This is the proper thanks for me (Peah 8:6).
The following story illustrates Ulla's principle that one should not allow one who can
teach the four orders of the Mishna to serve him. Once Resh Lakish realized that the man
carrying him was a scholar, he demanded to be thrown off his back and into the water.
Resh Lakish was once traveling on the road and came to a pool of water,
and a man came, carried him on his shoulders, and started to cross with
him. Resh Lakish asked him: Did you read the Bible? He replied: I did.
Resh Lakish said: Did you learn Mishna? He replied: I can teach the four
orders of Mishna. Resh Lakish said to him: You have sculpted out four
mountains and carry Resh Lakish on your shoulders? Throw the son of
Lakisha into the water. (BT Megilla 28b).
Rava stated: Three things I prayed for from Heaven; two were granted to
me, and one was not. The wisdom of Rabbi Huna and the wealth of Rabbi
Chisda were given to me, but the modesty of Rabbah b. Huna was not (BT
Moed Katan 28a).
Apparently not.
With the death of Ben Azzai, the trait of diligence disappeared [i.e., he
was the last of the supremely diligent ones]. With the death of Ben Zoma,
the art of lecturing disappeared... With the death of Rebbi, the traits of
humility and fear of Heaven disappeared. Rabbi Yosef told the Tanna [the
authority who cited the above]: Do not include humility, because there is
me (BT Sotah 49b).
One suspects that Rabbi Yosef was joking when he said this.
The scholars of the Talmud were Pharisees, but they hated Pharisees who were phonies
or demonstrated exaggerated piety.
There are seven types of Pharisees... The bruised Pharisee, who walks
without lifting his feet from the ground in exaggerated piety and thereby
knocks his feet against stones. The bloodletting Pharisee, afraid to look at

23
women, walks with his eyes shut and therefore bangs his head against the
wall. The pestle Pharisee, walks so bent over, because of exaggerated
humility that he looks like a pestle [i.e., he walks with his head
perpendicular to his body so that he seems like a hammer-shaped pestle]
(BT Sotah 22b).
The following enigmatic passage from the Talmud suggests one way to deal with
derogatory terms. Rava's solution, according to some explanations, is not to fight back, and by
living with the insult, the name-caller will eventually give up. There is an opinion in the
Babylonian Talmud (Shabbos 88b) that one should be "among those who are insulted and do not
insult and those who hear their shame and do not respond."
Rava said to Rabbah bar Mari: From where is this matter derived whereby
the Sages stated: If your friend calls you a donkey, take a saddle of your
donkey and place it on your back? Rabbah bar Mari said to him that the
source is as it is written in the conversation between the angel and Hagar
(Genesis 16:8): "And he said: Hagar, the maidservant of Sarai, from where
did you come and to where are you going? And she said: I am fleeing
from the face of my mistress Sarai." Though Hagar was no longer the
maidservant of Sarai, since the angel referred to her as such, she
responded in kind (BT Bava Kama 92b; translation based on Sefaria.org
and ArtScroll).
The following passage from the Talmud, a follow-up to the previous one, suggests how to
deal with derogatory terms. The solution is to admit to the so-called "flaw" before others use it to
taunt you.
Rava said to Rabbah bar Mari: From where is this matter derived whereby
people say: If you have a fault, say it first before others say it about you?
Rabba bar Mari said to him that the source for this is the verse concerning
Eliezer (Genesis 24:34): "And he said: I am Abraham's servant,"
immediately proclaiming that he is a servant (BT Bava Kama 92b;
translation based on Sefaria.org and ArtScroll).

24
Self-Deprecating Humor as a Social Justice Tool
Humor is a powerful tool that can be used for various purposes, such as education,
resistance, and revenge. Friedman and Friedman (2020) argue that humor can challenge
stereotypes, teach people new perspectives, and help victims get back at their oppressors. Humor
can also have adverse effects, such as reinforcing stereotypes and prejudices, but it can also be
used to fight against them. Humor can be a form of social justice that targets oppressors who are
bigoted or racist. Humor may not be able to overthrow tyrannical or oppressive regimes like the
United States during slavery, Nazi Germany, or the former Soviet Union. Still, it can give hope
to the oppressed. It is a better way to deal with bullies and persecutors than violence.
Humor can enlighten the ignorant, give victims psychological strength, and help them
overcome despair and hopelessness. Many oppressed groups, such as African-Americans,
Asians, women, Muslims, people with disabilities, and Jews, have used humor in this way. Jews,
in particular, have a long history of persecution and have mastered the art of mocking the
oppressor. Humor is the "weapon of the weak and oppressed" (Kaplan, 2020, p. 71). Wisse
(2013, p. 10) claims that Jewish humor was a way for Jews to "channel their humiliation into
laughter."
Social justice humor combines humor with social activism and attempts to make the
world a better place and improve society. According to Ziv (1984), no less a personage than the
great comedian Charlie Chaplin asserted that the function of comedy is to sharpen our sensitivity
to the perversions of justice within the society in which we live. Ziv feels that people are afraid
of being mocked:
Moreover, the fear of becoming a target for mockery should be sufficient
to prevent a person from again committing the deed that has led to a
punitive reaction. Thus laughter should have the power to change not

25
merely the personal behavior of one individual, but also the behavior of
institutions and even whole societies (Ziv, 1984, para. 3).
Negin Farsad, a Muslim Iranian-American social justice comedian, explains the logic of
social justice comedy in this way:
Why does social justice comedy work? Because first off, it makes you
laugh. And when you're laughing, you enter a state of openness. And in
that moment of openness, a social justice comedian can stick in a whole
bunch of information and, if they're really skilled, a rectal exam (Farsad,
2016, 3:06).
"Charged humor" is a term coined by Krefting (2014, p. 26) to describe a type of humor
that has more than entertainment value. It is a type of humor that has a social justice agenda.
Charged humor can have a magnetic effect on audiences, attracting or repelling them depending
on their views. The goal of charged humor is to make people uncomfortable and challenge their
attitudes, beliefs, and perceptions.
An example is this bit from Chris Rock.
This is the first time in the history of the world where White men have to
actually watch what they say. White men are getting in trouble for saying
the wrong words, man it's unbelievable, man. And a lot of White guys [in
a mock "white" voice]: "Hey man, that's not fair. You can say whatever
you want. You can say nigger” [resumes normal voice]. Yeah, when I
last checked, that was the only advantage I had to being Black [laughter].
You wanna switch places [laughter]? You scream nigger, and I'll raise
interest rates . . . (Krefting, 2014, p. 26).
The movie Borat (Charles, Cohen, et al., 2007) does a stellar job of ridiculing bigotry.
The movie will have its detractors and defenders, but it's pretty clear the
satiric attack isn't on bigotry so much as its origins — superstitions,
traditions, ancestral animosities and beliefs in cultural and gender
superiority, all firmly rooted in dire ignorance. The weapon wielded by
Cohen and Charles is crudeness. People today, especially those in public
life, can disguise prejudice in coded language and soft tones. Bigotry is
ever so polite now. So the filmmakers mean to drag the beast out into the

26
sunlight of brilliant satire and let everyone see the rotting, stinking, foul
thing for what it is. When you laugh at something that is bad, it loses
much of its power (Honeycutt, 2006, para. 10).
Goebel (2018, p. 48) cites Native American comic Don Kelly who observes, "Humour is
a fantastic communication device. If you yell at people or browbeat them into submission, they'll
tune out and walk away. But if you keep them laughing, they'll keep listening" (Kelly, 2006).
Some comics use self-deprecating humor as "a kind of Trojan horse" and thereby get
people to not only listen to the message but also diminish the defense mechanisms and
psychological blocks that cause people to argue against the substance of the communication.
Unsurprisingly, humorous texts often work better than serious literature in teaching young
people about social justice (Goebel, 2018).
This joke is from Elon Gold, who sees himself and his friend Mordechai (MODI)
Rosenfeld as comedians who use humor as a tool to squash and belittle modern antisemitism
with laughs.
We Jews are just like everyone else. We all have the three basic human
needs: sex, money, and food. We just want them in a different order. For
the rest of the world, it's sex, money, and food, in that order. But for us,
what's No. 1?" — at which point the entire crowd yelled "Money!"
You're wrong; it's not money, it's food. You ask any Jew if they would
rather have a hot brisket sandwich or the cash value of a hot brisket
sandwich" — a pause — and they would take the cash. And then buy a
hot brisket sandwich at a cheaper place and keep the profits! (Elon Gold;
North, 2019).
Modi's classic bit on "The Jew Walks into Home Depot" is incredibly self-effacing and
hilarious.
Home Depot: In Latin, this means 'Jews, you have no business shopping
in this store.'

27
See it at (http://www.jewishhumorcentral.com/2009/12/comedy-showcase-modi-on-
stage-in.html; starts at 5:45). More social justice is MODI's more recent short comedy bit on
cancel culture and antisemitism ("Modi at Comedy Cellar on Cancel Culture & Antisemitism."
https://youtu.be/R90_EeRP2wc?si=HXu_EBxR8HXEu-fv. April 2022):
Cancel culture is antisemitic. If you say something against somebody
who's Asian, a Latino person, gay, trans – you're finished! You gotta get
a lawyer, you gotta get a new job, change Twitter - you're done! Done!
If somebody says something bad against Jews, the worst - the worst - that
could happen to them is, they make them visit a Holocaust museum.
Which is the stupidest idea in the world. You are taking someone who
hates Jews into a Holocaust museum.
They come out of there: Wow! Holy cow! That was amazing. They were
onto something! Get me a t-shirt, a poster or something to remember this
place.
CONCLUSION
Self-deprecating humor can serve many purposes, including demonstrating superiority
even in joke-telling, a coping mechanism, a tool for bonding, and a means to promote social
justice. Given the thousands of years of oppression, it is to be expected that much Jewish humor
is self-mockery.
It is also unsurprising that two comics that excelled at self-deprecating humor, Rodney
Dangerfield and Joan Rivers, were Jewish. For example:
"A girl phoned me the other day and said... Come on over, there's nobody
home. I went over. Nobody was home" (Rodney Dangerfield)
"My uncle's dying wish - he wanted me on his lap. He was in the electric
chair" (Rodney Dangerfield)
"I went to see my doctor. 'Doctor, every morning when I get up and look
in the mirror... I feel like throwing up. What's wrong with me?' He said, 'I
don't know, but your eyesight is perfect' "(Rodney Dangerfield)
"My wife met me at the door the other night in a sexy negligee.
Unfortunately, she was just coming home "(Rodney Dangerfield)

28
"I've had so much plastic surgery, and when I die, they will donate my
body to Tupperware" (Joan Rivers)
"I hate housework. You make the beds, you do the dishes, and six
months later, you have to start all over again" (Joan Rivers)
" The fashion magazines are suggesting that women wear clothes that
are 'age-appropriate.' For me, that would be a shroud." (Joan Rivers)
"I wish I had a twin, so I could know what I'd look like without plastic
surgery "(Joan Rivers)
"I was so ugly that they sent my picture to Ripley's Believe It or Not, and
he sent it back and said, "I don't believe it." (Joan Rivers)
Emotional intelligence (EQ) predicts success better than intelligence (IQ). Indeed, great
leaders tend to have emotional intelligence. An essential part of EQ is self-awareness and
knowing one's strengths and weaknesses. A person with a self-deprecating sense of humor will
likely be self-aware and a good candidate for effective leadership (Gherini, 2018).
If an elevated EQ wasn't enough, new studies have shown that a self-
deprecating sense of humor actually promotes psychological well-being.
While this may seem far-fetched at first glance, it actually makes a lot of
sense. Perfection is a tough, albeit impossible, persona to maintain. Failure
can flood you with anxiety, especially related to social acceptance. Taking
the first jab at yourself when you stumble alleviates that pressure. They
may be laughing at you, but at least you made the joke. People who are
too focused on their polished image often waste hours fixated on the
wrong things. Laughing at your imperfections allows you to recognize
them, accept them, and then move along (Gherini, 2018, paras. 7-8).
Self-deprecating humor can have positive effects on psychological well-being and
happiness. People who use this style of comedy tend to be more cheerful than others (Gherini,
2018). Self-deprecating humor can also help oppressed people cope with their difficulties and
frustrations. A study mentioned by Force (2018) published in Neuron showed that humor
activated the brain's reward centers and caused the release of dopamine. This is a chemical that

29
makes us feel good and can fight depression. Humor can be as powerful as drugs in improving
our mood.

30
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