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Sefer Ha Yashar Biography & Facts

Sefer haYashar (ספר הישר) is a medieval Hebrew midrash, also known as the Toledot Adam and Divrei haYamim heArukh. The Hebrew title "Sefer haYashar" might be translated as the "Book of the Correct Record", but it is known in English translation mostly as The Book of Jasher following English tradition. Its author is unknown. Other books of the same name The book is named after the Book of Jasher mentioned in Joshua and 2 Samuel. Although it is presented as the original "Book of Jasher" in translations such as that of Moses Samuel (1840), it is not accepted as such in rabbinical Judaism. It should not be confused with the very different Book of Jasher (Pseudo-Jasher) printed by Jacob Ilive in 1751, which was purported to have been translated by the English monk Alcuin. It should also not 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." Content The book covers biblical history from the creation of Adam and Eve until a summary of the initial Israelite conquest of Canaan in the beginning of the book of Judges. The Bible twice quotes from a Sefer haYashar, and this midrashic work includes text that fits both Biblical references - 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. (MCR) But the book as a whole was written much later - as shown by chapter 10, covering the descendants of Noah, but containing medieval names for territories and countries, 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 other medieval compilations, or in the Talmud, other midrash or Arabic sources. For example, it includes the common tale that Lamech and his son Jabal accidentally killed Cain, thus requiting Cain's wickedness for slaying Abel. There are five discrepancies when comparing it with chapter 5 of Genesis: When the Sefer relates that a son of Seth died "in the eighty-fourth year of the life of Noah", it calls that son Enoch instead of Enosh. Enoch actually was Jared's son. Other than the confusion of the names, the date agrees with Genesis. The Sefer also relates that Jared died in the as "336th year of the life of Noah" (instead of the "336th year", as in Genesis) and that Lamech died in the "195th year of the life of Noah (instead of the 595th year). It also gives different lifespans for Lamech (770 instead of 777) and Methuselah (960 instead of 969). In its genealogy of Abram (7:19), it makes no mention of the Cainan between Arpachshad and Selah, in congruence with the Masoretic Text and the Samaritan Pentateuch, but in conflict with the Septuagint (LXX) and the genealogy of Jesus in Luke 3. In its highly interpolated account of God'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, in which Abraham's response was only: "My son, God will provide himself a lamb for a burnt offering". The book (chapter Shemot) contains anecdotal material about Moses when he fled from Pharaoh after killing the Egyptian, and who is said to have fled to the land of Kush at the age of eighteen, where he was made the king of Kush at the age of twenty-seven, and there reigned for forty years before being deposed at the age of sixty-seven. According to this narrative, which is also alluded to in Josephus' Antiquities (2.10.1–2), Moses assisted the indigenous peoples of the country in their conquest of one of the rebellious cities (whose proprietor was Bilʻam the sorcerer) and which had been under siege for nine years. The narrative recounts how that when the enemy's country was infested with poisonous serpents, Moses contrived a stratagem how they could advance on the besieged city and take it without suffering harm from the vipers, by bringing along with them caged birds who fed upon snakes, and releasing the hungry birds in the enemy's territory. At this advice, they were able to take the city and they made Moses their king, and gave to him in marriage the deceased king's wife, whose name was Adoniya (the widow of Qiqanos). History Scholars have proposed various dates between the 9th and 16th century for its composition. 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 nor other mention has been found. The printer Yosèf 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. 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 of Kabbalah in general. Modena was a member of the Venetian rabbinate that 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, [e.g.,] 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. Despite Modena's intervention, the preface to the 1625 version still claims that its original source book came from the ruins of Jerusalem in AD 70, where a Roman officer named Sidrus allegedly 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 (in Roman known as Hispalis, the provincial capital of Hispania Baetica). The 1625 edition then claims that at some uncertain point in the history of Islamic Spain, the manuscript was transferred or sold to the Jewish college in Cordova. The 1625 edition further claims that scholars preserved the book until its printings in Naples in 1552 and in Venice in 1625. Apart from the preface to the 1625 work, there is no ev.... Discover the Sefer Ha Yashar popular books. Find the top 100 most popular Sefer Ha Yashar books.