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Yudisher Theriak - An Early Modern Yiddish Defense of Judaism (Hardcover, annotated edition)
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Yudisher Theriak - An Early Modern Yiddish Defense of Judaism (Hardcover, annotated edition)
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The Yudisher Theriak [Jewish Theriac] by Zalman Zvi of Aufhausen,
first published in Hanau, in 1615, was a response to an anti-Jewish
work titled Judischer abgestreiffter Schlangenbalg [Jewish Shed
Snakeskin], written by a Jewish convert to Chistianity, Samuel
Friedrich Brenz, and published in Nurnberg and Augsburg in 1614.
Brenz's work was part of a genre of anti-Jewish books and pamphlets
written in German and addressed to Christians that purported to
reveal how Jews mocked and blasphemed against the Christian
religion, cursed their Christian neighbors, and engaged in magic
and witchcraft in order to inflict damage to their possessions and
livelihoods. The name of Zalman Zvi's book is a direct allusion to
Brenz's title, but it also hints at a larger purpose. Theriac is a
Greek and Latin term that means "the antidote to the bite of a
venomous snake." Perhaps Zvi hoped that his book would also serve
as a theriac for the scourge of anti-Judaism, which was prevalent
in his generation. The Yudisher Theriak presents an interesting
picture of how a learned Jew might respond to the many accusations
against Jews and Judaism that became standardized and were repeated
from author to author. The Yudisher Theriak makes a passing
appearance in most scholarly books and many articles written about
Christian-Jewish relations. Its existence is acknowledged and
occasionally a fact or idea is cited from it, but its arguments and
ideas have not been integrated into the scholarly literature on
this subject. One reason that it has not received the attention it
deserves is its language. It is written in a form of Early Modern
Yiddish, more influenced by German and less familiar than its
contemporary eastern European variant. In addition, Zalman Zvi was
a learned Jew who interspersed Hebrew phrases, rabbinic
terminology, and allusions to rabbinic literature in his work.
Morris Faierstein's goal in this work is not to respond to all the
references and allusions in the scholarly literature that the
original text touches on, but rather to make the work available in
an annotated translation that can be a useful tool in the study of
Jewish-Christian relations in the Early Modern period and, more
broadly, for Early Modern Jewish historical and cultural studies.
The analysis and clarification of the many issues raised in the
Yudisher Theriak await further studies. Faierstein has taken the
first step by making the work available to an audience wider than
the very narrow band of specialists in Early Modern Yiddish
literature. Scholars and students of Jewish-Christian relations and
Early Modern Jewish historical and cultural studies will appreciate
the availability of this previously inaccessible text.
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