Academic discourse and artistic works have encouraged us to explore the intersectionality of gender and race/ethnicity to reveal the double or multiple levels of “otherizations” of women in many societies and to offer an alternative to a critique of either patriarchy or race/ethnicity alone. In my paper, I argue that in the context of Israeli cinema and literature, due to reception considerations and the stubborn persistence of the Mizrahi dilemma, intersectionality is often compromised by the lopsided rendering of the relations between gender and ethnicity. The paper focuses on the documentary “Child; Mother” (2016) and the film adaptation “Apples from the Desert” (2014). The most striking element in this adaptation is the dissonance between the film’s seemingly liberal and feminist stand and the problematic portrayal of Mizrahi/Sephardi religious traditions and of Mizrahi men. Most conspicuously, while in the short story by the same name (1986), the father figure is secondary and, indeed, is rather docile, he is given much more weight in the film in a manner that harks back to all the malicious stereotypical representations of the Mizrahi man in the Bourekas genre in Israeli cinema of the ‘60s and ‘70s. Similarly, the important documentary “Child; Mother” reveals the painful stories of some Mizrahi women who, in their countries of origin, even before reaching puberty were forced to marry old men and were often raped by them, but the film provides no context or comparisons to these stories, thus implying that this is a uniquely Mizrahi phenomenon and that the stories are representative of the Mizrahi community at large. In these and other works, the empowerment or centrality of the Mizrahi women operates along gender lines alone and involves the degradation of their Mizrahi male counterparts. The Mizrahi woman’s plight is often reduced to a critique of patriarchal hegemony. In turn, overlooking the structural origins of the ethnic dilemma facilitates the circulation of negative stereotypes about the Mizrahi community and, specifically, about Mizrahi men. These works largely fail to relate the Mizrahi man’s alleged chauvinism and violence, or, alternatively, his emasculation and insipidity, to the broader socioeconomic predicament of high unemployment, an inadequate education system, and limited entrepreneurial opportunities. Instead of advancing notions of enriching conscious intersectionality and opening a space for advancing the struggle of the group as a whole as advocated by Crenshaw and hooks, the works discussed here acquiesce to a breach between ethnicity and gender.