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Introduction to Judaic Studies - Race, Ethnicity, Culture, and Religion (Vocabulary Flashcards)

Administrative and Logistics

  • Class status and administrative notes
    • Many students are new and have dropped/added; instructor invites you to office hours to resolve schedule issues, but won’t discuss intricate personal schedules via email.
    • No PowerPoint decks or class recordings are available by email; access is in person during office hours.
    • Office location: Thirteenth Floor, Library Tower.
    • If you have academic accommodations, contact the instructor as the instructor of record; SSD office (Dr. Shermansky) handles formal accommodations; do not wait if you need adjustments.
    • If office hours conflict, email with 2–3 meeting time suggestions to arrange Zoom or in-person meetings.
    • Federal obligations: faculty must provide accommodations; if misunderstandings occur in meetings, SSD can issue formal letters to clarify accommodations.
  • Office hours scheduling and communication
    • A link at the top of the syllabus site leads to an office hours appointment calendar.
    • The calendar uses short appointment blocks (10 minutes each); there are multiple slots per available period; you can book twice a week or by appointment.
    • If you cannot attend office hours, email a short list of available times and options for in-person or Zoom meetings.
  • Class logistics and accessibility
    • There are four sections to the class; materials are largely open-resource (ORC) rather than required purchases.
    • No books need to be bought; the course uses SUNY open resource materials that change yearly.
    • If you need copies of readings, the instructor can print or provide a notebook; the readings are downloadable via the course’s open resources.
  • Access and technology reminders
    • Access to course materials requires using your Binghamton University (BU) email address; using non-BU emails triggers Google Drive access notifications to the instructor.
    • To avoid access issues, use your BU email when accessing licensed documents and Google Drive materials.
  • Discussion and queries
    • There is a discussion board on the course site for questions about syllabus, communication norms, academic honesty, or course expectations; the instructor will respond publicly.
  • Course context and culture
    • The instructor emphasizes respect, engagement, and asking questions in class rather than emailing to request extensive course material details.
  • Quick workplace humor and culture
    • The shirt on the “office hours” topic is referenced (a shirt that says, “it’s on the syllabus”). It’s used to illustrate the syllabus as the central guide to the course.

Course Structure and Four Sections

  • Section 1: Race, Ethnicity, and Religion (broad overview)
    • Focus on how Judaism is viewed through race, ethnicity, culture, and religion.
    • Key questions: How should we understand Judaism as religion vs. race vs. ethnicity? How do these categories interact?
  • Section 2: Who Wrote the Bible? What is God? A broad, cross-cultural view
    • Emphasizes that no prior knowledge of Judaism or Hebrew Bible is required; the course will cover foundational ideas together.
  • Section 3: Texts for close reading
    • Book of Job; Genesis 22 (the binding of Isaac, examined as a text that spans religious traditions: Christianity, Islam).
    • In Christianity, Genesis 22 is linked to the sacrifice of Isaac; in Islam, the event is known as the offering of the most beloved son (not Isaac).
  • Section 4: Exodus and Passover across generations
    • Analyzes how Exodus and Passover are interpreted differently across ethnicity and culture and how performative aspects of Passover change with context.
  • Important scope note
    • No prerequisite knowledge required; the course builds from ground up.

Texts, Materials, and Readings

  • Books and purchases
    • No required textbook purchases; materials are from SUNY open resource texts (ORC).
    • Materials are downloadable; students print or bring them to class as needed.
  • Bible and biblical texts
    • Starting in Section 2, it is recommended that students bring a copy of the Bible (Hebrew Bible / Old Testament).
    • Accessibility: Bible texts are available in the library; study Bibles or translations in other languages (e.g., Spanish) are acceptable.
    • Translation guidance: Avoid the King James translation due to archaic language; any other translation into a language you understand is fine.
    • Language and textual study: Students will encounter biblical Hebrew; some readings include transliterations where Hebrew words appear in Latin letters.
  • Language and translation discussion
    • There will be a focus on interpretation and translation, with on-board translations of Genesis passages and commentary.
    • Sepharia (Sephariah) is a linked online resource for verse-by-verse commentary and interpretation.
  • Recommended tools
    • The course will discuss the difference between literal translation and interpretive translation; students will see how translations affect understanding.

Key Concepts: Religion, Race, Ethnicity, Culture

  • Core definitional framework (as introduced in the lecture):
    • Religion: a cultural practice often embedded in communities, with beliefs, rituals, and authority structures; not purely an ethical system or a set of beliefs isolated from culture.
    • Race: socially imposed, hierarchical, appearance-based; a social construct rather than a biological reality; individuals may be perceived differently than how they identify themselves; race often carries systemic inequalities.
    • Ethnicity: self-defined cultural identity; tied to language, religion, ancestry, and shared practices; can be chosen or adopted through cultural participation; less about immutable biology and more about cultural belonging.
    • Culture: shared practices, languages, foods, rituals, and values; ethnicity and religion are components of culture and can influence how religion is practiced.
  • Key distinctions and tensions
    • Race vs ethnicity: Race is generally externally imposed and linked to appearance; ethnicity is often self-identified and linked to culture and practices.
    • Ethnicity vs nationality: Ethnicity relates to cultural practices and ancestry; nationality relates to citizenship and legal belonging, though these can overlap and sometimes be conflated in discourse.
    • Religion as culture: Viewing religion as a cultural practice opens analysis to language, food, ritual timing, and regional/cultural variation (diaspora effects, migration, local authorities).
  • The role of authority and interpretation
    • Religion often emerges through interpretive communities that claim authority (e.g., rabbis, scholars, clergy).
    • “Authority” in religion is historically tied to a specific group, gender, ethnicity, and social position; this authority shapes what is considered authentic or original.
    • The scholarly view: there is rarely a single original, pure meaning; meaning evolves through interpretation and social context.
  • Theoretical implications
    • The course frames religion as a human cultural phenomenon, not a fixed essence; this allows examination of biases, power dynamics, and social identities (race, gender, ethnicity, culture) in religious practice.
    • The central scholarly question: how do race, ethnicity, culture, and gender influence interpretation and authority in Judaism and other traditions?
  • Relevance to Judaic studies
    • Judaism is not monolithic; there are multiple ethnic groups (Ashkenazi, Sephardi, Mizrahi, Ethiopian, Italian, Argentine, etc.) and diasporic practices, languages, and foods.
    • The course emphasizes that ethnic and national identities often shape religious practice (e.g., language of prayer, dietary rules, holiday observance).
    • The course will repeatedly ask: does Judaism as a religion look the same across all communities, or are there distinct 'Judaisms' shaped by culture and ethnicity?
  • Foundational examples used in the lecture
    • Baba Metziyah 59b: a Rabbinic tale illustrating rabbinic authority and divine endorsement of human interpretation in the absence of a temple.
    • Deuteronomy 30:12: the verse often cited as not being “in the heavens” to suggest that interpretation and application of law are accessible to humans; forms the basis for rabbinic interpretation after the temple’s destruction.
    • The Mishnah and the Talmud as evolving literary forms that codify interpretation and authority after the First and Second Temples.
  • Scholarly stance on authenticity and tradition
    • The lecture cautions against conflating “authentic/original” with “true” in a religious sense; in scholarly analysis, meaning is dynamic and context-dependent.
    • Texts are written by people with particular social positions (gender, ethnicity, culture, politics) and are interpreted within communities that exercise authority.

Rabbinic History and Textual Development (Context for Baba Metziyah 59b)

  • Canon and the evolution of texts
    • Hebrew Bible (Tanakh) becomes canonized; later centuries see the development of rabbinic literature (Mishnah, Midrash, Talmud).
    • The destruction of the Temple shifts religious authority away from temple priests to rabbis and other scholars working within rabbinic frameworks.
  • Mishnah, Midrash, and Talmud
    • Mishnah: early codification of law with commentary; compiled 2nd century CE; includes legal and narrative material.
    • Midrash: interpretive expansions that present creative readings and theological elaborations on biblical texts.
    • Talmud: later rabbinic literature that compiles Mishnah plus extensive commentary and discussion; central to later rabbinic authority and interpretation.
  • The Baba Metziyah narrative (illustrative themes)
    • The story features Rabbi Eliezer who provides many possible answers to a legal question; when challenged by colleagues, God is suggested to endorse Eliezer’s stance by appearing and conceding him correct in a controversial moment.
    • The tale demonstrates how textual interpretation, authority, and divine sanction can function in rabbinic debate, even when temporally distant from the canonical biblical text.
  • Analytical takeaway from the tale
    • The narrative shows the transition from temple-based authority to rabbinic authority; it also raises questions about who gets to determine law and how divine endorsement is imagined within human communities.
    • It also demonstrates how texts draw on prior literature to support current arguments, illustrating the circular, intertextual nature of rabbinic interpretation.

Religion, Interpretation, and Authenticity: The Scholarly Frame

  • The difference between religious truth and scholarly interpretation
    • Religion: often claims to reflect an authentic, original truth; authorities assert the authenticity of their interpretation.
    • Scholarship: emphasizes that interpretation is contingent, contextual, and produced by human agents with biases and power dynamics.
  • The broader claim for the course
    • Religion is a cultural construction shaped by authority, gender, race, ethnicity, and social norms.
    • To study Judaism (or any religion) critically, one must examine how meanings shift across time and place, rather than seeking a single, timeless “true” interpretation.
  • Implications for the study of race and ethnicity in religion
    • The question of whether Judaism is a religion, a race, an ethnicity, or a culture has real implications for how communities conceive belonging, legitimacy, and practice.
    • The course uses the question as a lens to explore how different groups understand identity, authority, and legitimacy within Judaism and beyond.
  • Key takeaways about race and ethnicity in religious studies
    • Race is a social construct, historically used to justify hierarchies; it is not a fixed biological category.
    • Ethnicity is a cultural and self-defined identity tied to language, ancestry, practices, and shared history; it can be chosen or negotiated through engagement with a community.
    • Religious practice often reflects cultural and ethnic variation; foods, languages, and holiday customs illustrate how ethnicity and culture shape religious life.
  • Practical implications for class discussion
    • Expect debates about authenticity, authority, and the meaning of “original” in ancient texts.
    • Be prepared to discuss how race and ethnicity influence the interpretation and practice of Judaism across diaspora communities (Ashkenazi, Sephardi, Mizrahi, Ethiopian, Italian, Argentine, etc.).

Key Texts and Concepts Studied in Class Discussion

  • Deuteronomy 30:12 and the not-in-heaven argument
    • The idea that legal instructions are within human reach and not beyond reach; opens space for rabbinic interpretation and human authority.
    • Citation: Deuteronomy ext{ }30:12
  • Genesis 22 (Binding of Isaac) and Job (two texts studied in Section 3)
    • Genesis 22: discusses the offering of Isaac; different religious traditions interpret the event in different ways.
    • Job: read as a text for interpretation of suffering and righteousness, and a lens for discussing authority and divine justice.
  • Baba Metziyah 59b (Talmudic anchor for Section 3)
    • The Rabbis debate a law about ovens and purity; God’s intervention is invoked in the narrative to illustrate rabbinic authority.
  • Mishnah and Midrash (introductory context)
    • Foundational rabbinic literature that shapes interpretation of biblical law and Jewish practice after the Temple period.
  • Sepharia (online commentary resource)
    • A linked platform for ancient text and commentary across generations; allows exploration of multiple meanings and interpretations.

Language, Translation, and Cross-Cultural Practice

  • Language and translation in biblical texts
    • Hebrew, Aramaic, Akkadian, and other ancient languages appear in texts; translation choices influence interpretation.
    • Translation can involve transliteration (Hebrew words written in Latin letters) to highlight original terms.
  • Language of prayer and local customs
    • The language of prayer varies by community (Hebrew, Spanish, Yiddish, Russian, Polish, English, Arabic, Ladino).
    • The choice of language in prayer is tied to local culture and ethnicity.
  • Cultural practices and dietary laws
    • Food practices (e.g., brisket vs asado; shrimp in some contexts) reflect diaspora-era dietary adaptations and local tastes.
    • Holiday observances (Passover) differ by region and ethnicity, shaped by available foods and cultural preferences.
  • Ethnicity and religion in daily practice
    • National origin, language, and cultural patterns influence religious practice and identity (Ashkenazi vs Sephardi vs Mizrahi; Ethiopian Jewry; Italian Jewish communities).
    • The idea that ethnicity can track national origin, but nationality and ethnicity are not perfectly aligned; migration patterns alter religious expression.

Race, Ethnicity, and Nationality: Classroom Discussion Notes

  • The discussion of race and ethnicity in the classroom reading (Conley) covers:
    • Race as a socially constructed, hierarchical, externally imposed category; appearance-based classifications; limited personal control over racial perception.
    • Ethnicity as self-defined and cultural; includes language, religion, ancestry, and shared practices; can be chosen or negotiated via cultural participation.
    • Examples used in discussion: a Korean-born person adopted by an Italian family who identifies ethnically as Italian but is racially perceived as Asian; illustrates the difference between self-definition and external perception.
  • National origin and ethnicity in practice
    • The text notes that national identity (citizenship) often intersects with ethnicity but should not be conflated with race; the Italian vs Polish vs Irish examples illustrate national origins and their relationship to ethnic and racial categorization.
  • In-class reflection on Judaism as religion, race, ethnicity, or culture
    • The discussion invites students to reflect on how labeling Judaism as race, ethnicity, language, or culture changes our analysis of Jewish identity and practice.
  • The role of gender, power, and class in religious authority
    • The lecture emphasizes that most reporters, scribes, and scholars in major monotheistic traditions are men from specific cultural and regional backgrounds; authority thus reflects these social structures and biases.
  • The practical question for exams and essays
    • A central exam question: What difference does it make to talk about Judaism as a religion, race, culture, or ethnicity? How does that reframing alter analysis of identity, law, and practice?

The Four-Class Structure: Recap and Connections

  • Section 1 anchors the course in the debate over Judaism as religion, race, ethnicity, and culture, highlighting how these categories interact in real-world communities.
  • Section 2 broadens the lens to biblical authorship, the concept of God, and how interpretive communities shape religious meaning across cultures.
  • Section 3 grounds theory in concrete texts (Job, Genesis 22) and cross-religious interpretations (Judaism, Christianity, Islam).
  • Section 4 connects ancient practices to modern observance (Exodus and Passover) and demonstrates how diaspora and ethnicity shape ritual performance.

Practicalities for Students: Study Habits and Exam Prep

  • Active participation is a substantial portion of the grade (roughly 20 ext{–}30 ext{ extperth}). Bring readings and a notebook to every class.
  • In-class notes and assignments
    • The instructor may request quick-note captures (photographs of notes) uploaded to Google Drive.
    • An assignment may require translating or paraphrasing class notes into full sentences, followed by critical questions and answers.
  • Academic honesty and integrity
    • If AI tools or Wikipedia are used in in-class writing or on exams, it will count as a failure of the assignment.
    • Most writing is completed in class; rely on your own notes and questions.
  • Access and login policies
    • Always use your BU email to access course materials; non-BU emails trigger multiple Google notifications to the instructor.
  • Communication norms
    • Use office hours for detailed course questions; there is also a discussion board for class-wide questions.
  • Miscellaneous tips
    • Print or bring readings; if you don’t have a notebook, the instructor can provide one or print readings.
    • Be prepared for a long semester with rigorous readings and active participation.

Quick Reference: Core Terms and Their Interrelations

  • Religion
    • A cultural practice shaped by authority and interpretation; not purely a universal essence; subject to change across time and space.
  • Race
    • A social construct; externally imposed and often used to justify hierarchy; not a biological determinant.
  • Ethnicity
    • Self-defined cultural identity; tied to language, religion, ancestry, and shared practices; can be fluid across contexts.
  • Culture
    • The broad set of language, foods, rituals, artistic expressions, and social practices shared by a group; religion is embedded within culture and influenced by ethnicity.
  • Authority and interpretation
    • Texts acquire meaning through communities in power (e.g., rabbis, scholars); “authentic/original” meanings are contested and contextual.
  • Jewish religious history as a case study
    • From biblical canon formation to rabbinic authority after the Temple’s destruction; the shift from temple-centric authority to rabbinic interpretation.
  • Diaspora realities
    • Jewish communities around the world adapt practices to local cultures and languages, illustrating the intersection of ethnicity, language, and ritual.

Reflective Questions for Review

  • How does viewing Judaism as religion, race, ethnicity, or culture change the way you analyze a holiday like Passover or a text like Deuteronomy 30:12?

  • In Baba Metziyah 59b, how does the interplay between human authority and perceived divine endorsement illuminate the structure of rabbinic interpretation?

  • How do translation choices (e.g., Hebrew to English, transliteration) affect interpretation of biblical passages, and what role does this play in religious authority?

  • What are the ethical and practical implications of treating race as a social construct in the study of religion?

  • How do diaspora communities illustrate the tension between preserving ancestral practices and adapting to new cultural environments?

  • You should be prepared to discuss examples from the readings (Conley on race and ethnicity; the assigned article “Judaism, Race, Ethnicity, Culture, and Religion”) and connect them to the day’s lecture on authority, interpretation, and culture.