Masculine identity in Hesder yeshivot

Yeshivot Hesder are higher education Torah study institutions attended by high school graduates affiliated with the religious Zionist school of thought, for a duration of five years, combined with a shortened military service. Yeshivot Hesder are attended solely by men whose time is dedicated almost entirely to hours upon hours of meticulous and highly demanding Torah studies. These formative years of young adulthood shape the Yeshiva boys’ identity, namely, their masculine identity. The term masculinity is used to describe an array of characteristics and qualities culturally and socially associated with males, with masculine identity meaning how one perceives himself as a man in the context of the expectations, norms, and roles designated to him by society. When it comes to theories about how masculinity is shaped, there are two main schools of thought: Traditional-essentialist, and constructionist. The latter assumes that gender is affected by the cultural context and is the foundation for this thesis.

This qualitative study wishes to examine how masculine identity in Yeshivot Hesder is constructed by looking into the experiences of Yeshiva graduates: How they perceive characteristics of masculine identity as structured in Yeshivot Hesder, how this identity takes shape, and how these impact their lives as they form their masculine identity. The sample included fifteen Yeshivot Hesder graduates who attended institutions affiliated with different streams of religious Zionism. Data was collected via semi-structured in-depth interviews, and the findings were thematically analyzed from a phenomenological approach, exercising critical thinking.

The findings reveal three main themes. The first presents a complex image of masculinity, pointing to a structuring of a more sensitive form of masculinity, different from the militaristic male ideal with which the study participants are familiar. Sensitivity is forged both through overt messaging and the way the program is constructed. Nevertheless, findings reveal that masculine qualities associated with the military appear to permeate the Yeshiva world. Furthermore, even though Yeshiva masculinity has distinct characteristics, attitudes towards women are for the most part essentialist-hierarchic. Different participants expressed ambivalence towards ‘other’ masculinity: on the one hand, it was present and accepted; on the other, there appeared to be tension between this and the society outside the Yeshiva, which does not accept this form of masculinity.

The second theme presents attitudes towards masculine sexuality and body. There are variations of outward occupation with sexuality within the Yeshiva, ranging from a practically complete lack of direct occupation with it to a transmutation of sexuality within the sphere of study. Additionally, findings present ambivalence among participants in regard to the lack of female presence in Yeshivas, ranging from decreased urges to increased arousal and sexual awakening. This finding also reveals a broad denial and disregard of the body and its natural urges, although a few of the participants expressed a unique bond with the masculine body. There appears to be an attempt to forge an asexual male—an attempt which often leads to the opposite result of masculine hyper-sexualization. 

The third theme presents an image of the male ideal, which the Yeshiva propagates. The ideal Yeshiva male is a scholar of supreme intellectual skill—a goal directed towards via overt and subvert messaging, as well as the way in which the Yeshiva is structured. The fully immersive and intensive nature of study at the Yeshiva promotes an attempt to construct a form of omnipotent masculinity that breaches its boundaries. Different researchers have found their subjects to express ambivalence towards this directive: On the one hand the totality and demanding nature of study enhances a sense of lacking and frustration; on the other, they described a positive experience that emphasizes personal growth, independence, and spiritual exaltation.

The discussion chapter leads to the conclusions, in light of the theoretical literature available. The so-called ‘feminine’ masculinity prevalent in Yeshivas goes hand in hand with Beit Midrash masculinity, which itself was described as having feminine qualities. At the same time, stereotypical masculine characteristics align with militaristic-Israeli masculinity that derives its imagery from the battlefield. I propose that this combination of seemingly contradictory qualities reflect a complex model in which masculinity integrates opposing forms of masculinity that are dialectically discordant.

Sexual masculinity interacts with the relationship between religiousness and compulsive sexual behavior, promoted by the term ‘thought oppression’ which essentially achieves the opposite effect. Furthermore, attitudes towards the male body as arise from the findings correlate with how Beit Midrash Jewish culture treats the body, namely, focusing on commanding the physical body and preferring the spiritual to the physical; this comes in contrast with the militaristic approach to the male form, where emphasis is place on control and reshaping of the body. I attempted to show that a combination of these different sources of influence towards the body maintain an ongoing ambivalence and point to a unique and complex structuring of physicality and masculinity.

I interpret the structuring of the ideal scholar male as hegemonic masculinity. Yeshiva masculinity is a model of masculinity in the Israeli sphere which attempts to pose itself as hegemonic masculinity, one that challenges the militaristic masculinity prevalent in the Israeli public and the national-religious spheres. In light of the findings that present a complex image of masculinity, I propose that the infiltration of militaristic-combatant masculinity into the confines of the Yeshivas is an attempt to subconsciously perpetuate militaristic masculinity, while trying to hold the rope of hegemonic masculinity at both ends.

The ambivalence presented through the findings, I wish to show that total scholarly masculinity corresponds with descriptions of the Western male as a ‘fragile and fragmented hero’ who assumes that outwardly, men aspire to present a certain form of masculinity while in effect experiencing failure and absence in secret. Both ends of the masculine image are represented in Yeshiva-style masculinity.

The current study is unique in the field of masculinity studies, in that of religious Zionism studies, and in the field of social work research. It contributes to the study of masculinity by examining a unique aspect of Israeli masculinity and may challenge perceptions of masculinity in Israel; it can also contribute to the research of Yeshivot Hesder, by scrutinizing the field through a perspective of masculinity research, which is not wholly prevalent in religious discourse. Finally, the study makes a practical contribution to raising awareness to the experiences of Yeshiva students—mental, social, and moral repercussions towards masculine identity—and may help construct intervention and treatment programs for Yeshiva students.