Humour has long been an essential part of Jewish culture, serving as a coping mechanism, a form of resilience, and an act of defiance. Some call it a survival tool; others call it being Jewish. This blend of laughter and defiance has deep roots in Jewish history and tradition, from Talmudic texts to the bustling streets of New York. Today, humour remains a cornerstone of Jewish identity, connecting the past with the present and showing that the best way to fight back is sometimes with a punchline.
Humor in Ancient and Medieval Jewish Life
Even in ancient times, humour was always used as a means of social commentary and a way to cope with life’s hardships. Talmudic teachings include many stories of wit and satire, demonstrating how humour was integral to Jewish intellectual life; even in sacred texts and rabbinic discussions, our people weren’t above a well-placed joke—because who said theology had to be boring? Figures like Rashi, an 11th-century rabbi, used clever wordplay and humour to make complex ideas more accessible, establishing humour as a powerful vehicle for both learning and resistance.
In the Middle Ages, Jewish humour often reflected the challenges of living in Christian and Islamic societies. In Islamic Spain, Jewish poets and scholars embraced wit and satire, playfully critiquing their own community while also finding clever ways to comment on the social and political realities around them. In medieval Europe, Jewish humour took the form of satiric Purim pageants—the “Purimshpiel” (a comedic theatrical performance tied to the Jewish holiday of Purim)—an enduring tradition which parodied biblical stories while commenting on contemporary political situations. Think of it as the medieval version of Saturday Night Live, offering a much-needed comedic escape in an era where laughing at the wrong person could get you into serious trouble.
Humour in the Shtetls and Early 20th Century
In the shtetls of Eastern Europe, humour was a way of coping with poverty, discrimination, and political instability. This is well illustrated by Tevya in Fiddler on the Roof, singing, “If I were a rich man…” Yiddish humour was deeply self-deprecating, often highlighting the absurdities of Jewish life under the rule of the Russian Empire or the Austro-Hungarian authorities. The figure of the schlemiel—the well-meaning but unlucky fool, best exemplified in the tales of the Sages of Chelm by Isaac Bashevis Singer—became a symbol of Jewish resilience, reflecting the reality of living in a world where fate was often cruel and difficult to understand.
Jewish immigrants who arrived in the U.S. in the late 19th and early 20th centuries carried this humour with them. Jewish humorists adapted to new social and economic struggles as they settled in big cities like New York. With language barriers and cultural shifts, what better way to fit in than by cracking a joke? The rise of vaudeville and early stand-up comedy saw Jewish performers like Fanny Brice and the Marx Brothers using humour to navigate their new American identities while poking fun at the contradictions of America.
The Jewish comedic style of rapid wordplay, irony, and self-mockery became a hallmark of American entertainment, honed in the many kosher summer retreat hotels of the Catskills Mountains—nicknamed the “Borscht Belt” due to the predominantly Jewish clientele. This gave rise to legendary stage and television comics like Sid Caesar, Mel Brooks, and Carl Reiner.
If you’re curious about some of the greatest Catskills Borscht Belt Jewish comedians, check out this compilation.
Humor as Defiance in Times of Crisis
Even during the darkest times in Nazi concentration and labour camps, humour was a saving grace. Evidence shows that humour served as a survival tool even in these horrific conditions. Amid unimaginable suffering, jokes and dark humour became some of the few ways Jewish prisoners could maintain their dignity and humanity.
In Auschwitz, prisoners were known to share dark jokes about their inevitable fate, providing a sense of control and community in an environment designed to strip them of both. In If This Is a Man, Primo Levi recalls how prisoners used dark humour as a way to survive—not just physically but mentally. Even in the face of relentless brutality, laughter helped them to hold on to their sense of self.
The same was true in the Warsaw Ghetto, where humour became a vital lifeline. Underground cabarets staged performances that transformed daily horrors into biting satire. Marek Edelman, a leader of the Warsaw Ghetto Uprising, later spoke about how humour helped to uplift people’s spirits and strengthen their bonds. As Yitzhak Zuckerman wrote in The Ghetto Fights, “Laughter in those moments was not just defiance—it was survival.”
Jewish partisans in Eastern Europe also used humour as resistance and psychological warfare. They shared jokes mocking the Nazis, such as the popular quip: “What is the difference between a German soldier and a tree? The tree at least has roots!” These jokes helped boost morale and reinforce solidarity among the partisans.
Jewish Humor in the Modern Era
Jewish humour has evolved, but some things never change—like poking fun at authority. One of the best examples? MAD Magazine. If you grew up reading it, congratulations—your brain was officially warped by Jewish satire.
In MAD Magazine: Warping America’s Brain!, David Mikics explores the magazine’s legacy, particularly the influence of Jewish editors who used humour to reflect on the absurdities of life. These editors, many of whom had grown up in the shadow of World War II, the Holocaust, and the immigrant experience, used humour to challenge societal norms and expose hypocrisy—and it shows.
At the heart of this comedic rebellion is Alfred E. Neuman, the unmistakable face of MAD Magazine. His iconic line, “What, me worry?” is more than just a joke—it’s a defiant statement in a world that rarely makes sense.
This spirit of comedic resilience remains very much alive today. Comedians like Larry David, Joan Rivers, Sarah Silverman, and Jon Stewart carry on that tradition, using their wit to highlight the absurdities of Jewish life and beyond. Take Curb Your Enthusiasm, for example—Larry David doesn’t just make us laugh; he turns everyday frustrations into hilariously sharp critiques of modern society.
Jewish humour often includes self-deprecation, irony, and sarcasm, allowing comedians to address sensitive topics in ways others might avoid. Sarah Silverman doesn’t just push boundaries—she obliterates them, sometimes landing in controversy but constantly forcing audiences to confront uncomfortable truths through laughter.
Laughter as a Spiritual Practice
In Jewish culture, humour is not just entertainment; it’s a spiritual practice. Rebbe Nachman of Breslov (1772–1810), a central figure in Hasidic Judaism, said, “It is a great mitzvah to always be joyful.” Born after the Chmielnicki massacres and the disillusionment following Shabtai Tzvi’s false messiah, he taught that joy—even in suffering—is essential for spiritual survival. By finding joy in everyday life, even through humour, we engage in spiritual resistance. It’s a reminder that, in the darkest times, joy is not just survival—it’s a way to maintain resilience and worship.
Whether through dark jokes in concentration camps, the satirical legacy of MAD Magazine, or the sharp wit of modern comedians, humour remains a vital part of Jewish identity. In an often chaotic and unpredictable world, Jewish humour provides a way to endure and find the light even in the darkest moments.
History has shown that the world is often cruel, absurd, and relentless. But Jewish humour? It’s living proof that laughter isn’t just about survival—it’s a weapon, a celebration, and, most of all, a reminder that resilience starts with a punchline. After all, humour is the best medicine!