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SCJR 12, no. 1 (2017): 1-2   

 

 

Morris M. Faierstein, Trans. and Ed. 

Yudisher Theriak:  

An Early Modern Yiddish Defense of Judaism  
(Detroit: Wayne State University Press, 2016), hardcover, x + 180 pp. 

 

 
JOSHUA JOHNSON 

joshua.a.johnson@wsu.edu 

Washington State University, Pullman, WA 99164 

 

 

In the early Modern Period, as in previous periods, many Christians com-

posed anti-Jewish tracts. Samuel Friedrich Brenz’s Jüdischer abgestreiffter 

Schlangenbalg (“The Jewish Shed-off Snakeskin”), published in Nurenberg and 

Ausgburg in 1614, is but one example of this genre, and not itself noteworthy. 

However, it prompted Zalman Zvi, a Jew from Aufhausen, to compose a detailed 

refutation, Yudisher Theriak (“Jewish Antidote”). This latter work is unique as 

the only book published in Germany and written in a form of early modern Yid-

dish that responded to an anti-Jewish attack. This translation by Morris M. 

Faierstein is therefore to be welcomed.  

In his epilogue, Zvi states he writes for Christians, which may account for the 

Germanized dialect. However, this statement seems to be at odds with his repeat-

ed references to another book he wrote that, he says, was intended for Christians, 

implying that he intended the Theriak to be a sort of handbook for Jewish apolo-

getics. Zvi, perhaps because he personally knew Brenz, who was a Jewish convert 

to Christianity, presents a vigorous, line-by-line rebuttal of Brenz’s views. Zvi 

considers Brenz’s vitriol so caustic that he never even calls him by his name 

“Samuel,” but rather repeatedly refers to him as “Samael,” a Midrashic name for 

the satan, and as “the apostate.”  

Brenz makes a number of claims about Jewish hostility to Christians and 

Christianity, to which Zvi responds. Brenz accuses Jews of wanting to harm their 

Christian neighbors, of seeking to overthrow Christian government, and, on the 

tamer end, of not patronizing Christian businesses. For his first assertion he cites 

the biblical command that the Israelites kill the pagans in the land of Israel. 

Zvi responds that these claims are impossible. For example, Jews depend on 

Christians for food, as Jews were not allowed to farm. Also, Jews need sim-

ple services from those such as barbers and physicians, who are mostly 

Christians. Jews do not seek to overthrow the government because to do so would 

be to disobey God. Rather, they pray for kings, dukes, and other leaders. Also, the 

pagan nations in the Hebrew Bible no longer exist. Therefore, to apply these 

verses to modern-day goyyim is wrong and irresponsible. Finally, Zvi uses the 



               

               Johnson: Morris M. Faierstein’s Yudisher Theriak                                               2 
 

 

                   

rabbinic idea of shituf to argue that even though Christians believe in the Trinity, 

they still worship one God and are not pagans. Such a belief does not undermine 

their claims to be monotheists, though this is not acceptable for Jews.  

While Brenz often draws upon Jewish sources, he appears to know little 

about Judaism or Hebrew. Zvi, on the other hand, scrupulously checks all of 

Brenz’s allegations and finds that most have no basis in any source at all. Zvi 

cites every source he uses, whether it is the Talmud, Rabbinic responsa, or the 

Hebrew Bible. Zvi even cites the New Testament to show that Brenz barely 

knows this work. The picture of Brenz that emerges in Zvi’s book is of a fool, un-

able to understand, or even correctly quote, a source. Zvi is lead to wonder how 

Brenz, though raised a Jew, could not even remember Hebrew prayers. 

Morris Faierstein discusses Zvi’s Yiddish, which, he notes, is of a Germaniz-

ing tendency. An example of this Germanized Yiddish can be seen in the title 

itself. A pure Yiddish title would be Yidisher Theriak. Howev-

er, Yudisher Theriak is patterned after German Jüdischer. The differences are not 

significant, but it is interesting that Zvi wrote in a more Germanized dialect, and 

also that he could read German, which was unusual for a Jew of his time and 

place.  

This book will not only interest scholars of early Modern Germany, but 

scholars of Christian-Jewish relations generally. Faierstein’s translation of Zvi’s 

work—the first time it has been published in English—gives this book great val-

ue. In addition to an introduction and the translation itself, the volume includes a 

list of Brenz’s accusations, appendices on the publication history and of citations 

of the writings of Josephus, a bibliography, an index of citations, and a general 

index.