Sefer haYashar (midrash)
Baraita of Rabbi Ishmael
—— Tannaitic ——
The Sefer haYashar (first edition 1552) is a Hebrew midrash also known as the Toledot Adam and Dibre ha-Yamim be-'Aruk. The Hebrew title may be translated Sefer haYashar - "Book of the Upright Man" - but it is known in English translation mostly as The Book of Jasher following English tradition. The book is named after the Book of Jasher mentioned in Joshua and 2 Samuel.
This is among several texts purporting to be the original "Book of Jasher." The text is not accepted as such in rabbinical Judaism.
The earliest extant version of this Hebrew midrash was printed in Venice in 1625 and the introduction refers to an earlier 1552 "edition" in Naples of which neither trace or other mention has been found. The printer Joseph ben Samuel claimed the work was copied by a scribe named Jacob the son of Atyah from an ancient manuscript whose letters could hardly be made out.
- This work is not to be confused with an ethical text by the same name, which, according to the Encyclopaedia Judaica, Volume 14, p. 1099, was "probably written in the 13th century." Scholars have proposed various dates between the 9th century and 16th century.
The Venice 1625 text was heavily criticised as a forgery by Leon Modena as part of his criticisms of the Zohar as a forgery and Kabbalah in general. Modena was a member of the Venetian rabbinate which supervised the Hebrew press in Venice, and Modena prevented the printers from identifying Sefer ha-Yashar with the Biblical lost book.
Behold, it [the Zohar] is like Sefer ha-Yashar, which they printed (without my knowledge and without the knowledge of the sages here in Venice, about twenty years ago). Although I removed the fantasies and falsehoods from it, [eg,] that it is the Sefer ha-Yashar mentioned in Scripture, there are still those who claim that it was discovered during the time of the destruction [of the temple]. But who can stop those who imagine in their minds whatever they wish.
— Leon Modena, Ari Nohem, before 1648
Despite Modena's intervention the preface to the 1625 version nevertheless still claims that its original source book came from the ruins of Jerusalem in AD 70, where a Roman officer named Sidrus discovered a Hebrew scholar hiding in a hidden library. The officer Sidrus reportedly took the scholar and all the books safely back to his estates in Seville, Spain (which in Roman times was known as Hispalis, the provincial capital of Hispania Baetica). The 1625 edition then claims that at some uncertain point in history of Islamic Spain) the manuscript was transferred or sold to the Jewish college in Cordova, Spain. The 1625 edition claims that scholars preserved the book until its printings in Naples in 1552 and in Venice in 1625. Although outside of the preface to the 1625 work, there is no evidence to support any of this story. The work was used extensively but not especially more than many other sources in Louis Ginzberg's Legends of the Jews.
Although there remains doubt about whether the 1552 "edition" in Naples was ever truly printed, the study of Joseph Dan professor of Kabbalah at the Hebrew University of Jerusalem in the preface to his 1986 critical edition of the 1625 text concludes, from the Hebrew used and other indications, that the work was in fact written in Naples in the early sixteenth century. The Arabic connections suggest that if the preface to the 1625 version is an "exaggeration", it was then probably written by a Jew who lived in Spain or southern Italy.
The book covers biblical history from the creation of Adam and Eve to a summary of the initial Israelite conquest of Canaan in the beginning of the book of Judges. It contains references that fit those cited in the Biblical texts, both the reference about the sun and moon found in Joshua and also the reference in 2 Samuel (in the Hebrew but not in the Septuagint) to teaching the Sons of Judah to fight with the bow. This appears in Jasher 56:9 among the last words of Jacob to his son Judah:
- Only teach thy sons the bow and all weapons of war, in order that they may fight the battles of their brother who will rule over his enemies.
But the book in its entirety cannot be so old as shown by chapter 10, covering the descendants of Noah, which contains medieval names for territories and countries, perhaps most obviously Franza for France and Lumbardi in Italia for Lombardy. The text of this chapter closely follows the beginning of Josippon, a tenth-century rabbinic text that lists the various peoples living in Europe in ca. 950.
Most of its extra-Biblical accounts are found in nearly the same form in either other medieval compilations, or in the Talmud, or in other midrash or in Arabic sources. For example it contains the common tale that Lamech and his son Jabal accidentally killed Cain, thus requiting his wickedness for slaying Abel.
There are 5 discrepancies, when comparing it with chapter 5 of Genesis, in chapter 5 alone. The first is in verse 1: 'And it was in the eighty-fourth year of the life of Noah that Enoch the son of Seth died;', Enoch was Jared's son, it was Enosh (or Enos), that was the son of Seth (or Set; Shet). Other than the confusion between Enosh and Enoch, the date is correct. The second is in verse 4: 'And Jared the son of Mahlallel died in those days, in the three hundred and thirty-sixth year of the life of Noah;', it was the 366th year of the life of Noah, that Jared died. The third is in verse 19: 'And Lamech the father of Noah died in those days; yet verily he did not go with all his heart in the ways of his father, and he died in the hundred and ninety-fifth year of the life of Noah.', it was the 595th year of Noah's life that Lamech died. The fourth is in verse 20: 'And all the days of Lamech were seven hundred and seventy years, and he died.', Lamech's age at death was 777. The fifth is in verse 36: ' And it was at that time Methuselah the son of Enoch died, nine hundred and sixty years old was he, at his death.', Methuselah (Matuvshelakh) was 969 at his death.
In its genealogy of Abram (7:19), it makes no mention of the 'second Cainan' between Arpaksad, and Shelak, coinciding with the Masoretic Text and Samaritan Pentateuch, but conflicting with the Septuagint (LXX) and with Luke's genealogy in chapter 3 of his Gospel.
In its highly interpolated account of the LORD's testing of Abraham concerning Isaac, it says in 23:50-51: 'And when they were going along Isaac said to his father, Behold, I see here the fire and wood, and where then is the lamb that is to be the burnt offering before the Lord? And Abraham answered his son Isaac, saying, The Lord has made choice of thee my son, to be a perfect burnt offering instead of the lamb.', this conflicts with the biblical account which says Abraham's response was this: 'My son, God will provide himself a lamb for a burnt offering', which according to William Whiston was an allusion to the sacrifice of Jesus Christ.
- For other works of the same name see Sefer haYashar.
Jasher 88:14-17 - And it was in the second month, on the first day of the month, that the Lord said to Joshua, Rise up, behold I have given Jericho into thy hand with all the people thereof; and all your fighting men shall go round the city, once each day, thus shall you do for six days. And the priests shall blow upon trumpets, and when you shall hear the sound of the trumpet, all the people shall give a great shouting, that the walls of the city shall fall down; all the people shall go up every man against his opponent. And Joshua did so according to all that the Lord had commanded him. And on the seventh day they went round the city seven times, and the priests blew upon trumpets.
This passage is significant because it explains Joshua's seven-day march around Jericho without breaking the Sabbath. The canonical books of the Holy Scripture explain that the New Moon day (which is not a Sabbath nor a work day) is the first day of the month. Following that day comes six days of work and then the seventh day of the week, which is the eighth day of the moon. 1 (New Moon), 2 work, 3 work, 4 work, 5 work, 6 work, 7 work, 8 Sabbath. This position is a source of serious debate amongst Sabbath Keepers.
Johann Abicht's Latin translation
- It is sometimes confused with the very different Book of Jasher (Pseudo-Jasher), which is said to be an obvious forgery. Pseudo-Jasher claims to have been translated by the Anglish monk Alcuin. That version was printed by Jacob Ilive in 1751 in Early Modern English. Alcuin spoke Old English (or Old Anglish), which, coupled with the printer's seeming anti-Christian sentiments, immediately raised suspicions that it was a fraud - confirmed in the printer's subsequent trial and sentence to gaol.
Moses Samuel's English translation
The first translation of the 1625 Venice edition into English was that published by Mordecai Manuel Noah and A. S. Gould in 1840. Mordecai Noah was a prominent Jewish newspaper editor and publisher, as well as playwright, diplomat, journalist, and utopian. The translator of the 1840 edition was not published, but indicated as an eminent Jewish scholar in Britain in the comments of one of the four certificating Hebraist scholars to the publisher in the preface to the 2nd editions:
To Mssrs Noah and Gould. Gentlemen - I am acquainted with the 'Book of Jasher,' having read a considerable part of it while in the hands of the translator in England. The Hebrew is very purely written, and the translator is an eminent scholar.
— Rabbi H. V. Nathan, Kingston Synagogue, Jamaica, April 14, 1840
Subsequently the translator identified himself as Moses Samuel of Liverpool (1795–1860), who obtained a copy of the 1625 Hebrew edition and became convinced that the core of this work truly was the self-same Book of the Upright referenced in Hebrew scriptures. He translated it into English and, in 1839, sold it to Mordecai Manuel Noah. The reason Samuel's name did not appear on the translation. "I did not put my name to it as my Patron and myself differed about its authenticity", the NYC publisher having had a lower opinion of the work's authenticity than Samuel. Samuel had in fact originally tried to persuade The Royal Asiatic Society at Calcutta to publish the work, a fact alluded to obliquely in the preface to Noah's 1840 edition, but eventually Samuel sold the work to Noah for £150. Nevertheless Noah in his promotional materials did enthusiastically claim that the historian Josephus had said of the Book of Jasher: "by this book are to be understood certain records kept in some safe place on purpose, giving an account of what happened among the Hebrews from year to year, and called Jasher or the upright, on account of the fidelity of the annals." No such statement is found in Josephus' works. Noah's 1840 preface contained endorsements by Hebrew scholars of the day, all of whom praised the quality of the translation but said nothing to indicate they believed it to be the work referred to in Joshua and 2 Samuel. Indeed one of them, Samuel H. Turner (1790–1861), of the General Theological Seminary, NYC, referred to the "Rabbinical writer" in this way: "The work itself is evidently composed in the purest Rabbinical Hebrew, with a large intermixture of the Biblical idiom, ..." indicating that Turner was not of the opinion that it was an ancient text.
- Sefer ha-Yashar, ed. Rosenthal, Berlin, 1898,
- Sefer ha-Yashar, ed. Dan Joseph, Jerusalem, 1986
- Book of Jasher Referred to in Joshua and Second Samuel (1840), by Moses Samuel
- Book of Jasher Referred to in Joshua and Second Samuel (1887), edited by J. H. Parry
- various print-on-demand reprints including: Kessinger Publishing Company, ISBN 0-7661-0260-2; The Authentic Annals of the Early Hebrews: Also Known as the Book of Jasher, edited by Wayne Simpson (Morris Publishing (NE), 1995) (Hardcover - January 1995) ISBN 1-57502-962-6 hardcover; (Lightcatcher Books, 2003) ISBN 0-9719388-3-0 paperback, etc.
- Joseph Jacobs Schulim Ochser 1911 Jewish Encyclopedia article
- The Scandal of Kabbalah: Leon Modena, Jewish Mysticism, Early ... - Page 68 Yaacob Dweck - 2011 "Modena compared the pseudepigraphic character of the Zohar to Sefer ha-Yashar, a Hebrew work printed in Venice in the early seventeenth century. 34 Sefer ha-Yashar appeared in Venice in 1625. See Joseph Dan, ed., Sefer ha-Yashar "
- Leon Modena's Ari Nohem, MS A ed Libowitz 1929 pp73-74
- Joseph Sefer HaYashar, edited with an Introduction, Jerusalem: The Bialik Institute 1986.
- Johann Christoph Gottsched Briefwechsel: Unter Einschluss Des Briefwechsels Von Luise ... 2007 Page 398 "13 Der vorherige Rektor, Johann Georg Abicht, war 1729 zum Professor der Theologie nach Wittenberg berufen worden und hatte im Mai 1730 sein neues Amt angetreten;"
- Religious books, 1876-1982: Volume 1 R.R. Bowker Company. Dept. of Bibliography, R.R. Bowker Company. Publications Systems Dept - 1983 "A Latin version by Johann G. Abicht appeared in Leipzig, 1732, with title: Dissertatio de Libro recti."
- Jewish historical studies: transactions of the Jewish Historical ...: Volume 35 Jewish Historical Society of England 2000 "'I did not put my name to it as my Patron and myself differed about its authenticity', Samuel later explained.16 This was odd since Noah seems to have had a lower opinion of the work's authenticity than Samuel."
- Plain text: Cumorah Project: LDS and World Classics (Includes translator's preface.)
- PDF: Dubroom: Books