Sefer haYashar — Medieval Midrash

Sefer HaYashar (midrash) — Introduction

[Sefer HaYashar (midrash) / Introduction / 1] The facts have been handed down to us by tradition and they have been proven to be a certainty even in our days, that at the time when our holy city of Jerusalem had been given to destruction by Titus, all the captains of the victorious armies were permitted to enter the city to plunder it and to rob it. And among the captains of Titus, was one by the name of Sidror, who on his predatory search saw a mansion high and stately, and he entered it and appropriated all that was to be found therein. And while about to leave the premises he observed something unusual and suspicious in the construction of a certain wall, which led him to believe that there must be some treasure hidden away in a secret receptacle. The wall was accordingly torn down as also the entire building, whereupon Sidror discovered a secret passage, which he followed up and reached an underground chamber filled with a great many books, to-wit: Books of the Law, the Prophets and the Hagiography, as also histories of the kings of Israel and of the kings of other nations, and numerous other books concerning the people of Israel, with the authorized and accepted books of the Mishnah. Sidror saw there also lying around many manuscripts in scrolls. Outside of all these things the chamber contained rich stores of eatables and an abundant supply of wine. And in the midst of these books and supplies Sidror found an old man, deeply imbrued in study over some of the books. The soldier seeing that strange sight was greatly astonished, and addressed himself to the old man saying: What causeth thee to make thy abode in this place, and at that alone without anybody to attend thee? And the old man replied saying: It is now many days, years and seasons that I knew of the second destruction of Jerusalem to come, and therefore I had built unto myself this house with its subterranean chamber, and I have brought along with me these books to read in them, and I also took along a sufficient store of supplies to sustain my life, and I said: perhaps my soul might escape destruction by these means. [Sefer HaYashar (midrash) / Introduction / 2] And the Lord caused the old man to find favor, grace and mercy in the eyes of the captain, and the old man was brought forth from his hiding place with all his books in great honors, and he traveled with Sidror from city to city and from country to country, until they reached the provinces of Shebilia. And the captain soon found the old man to be possessed of great learning and wisdom and knowledge, versed in all sorts of science, and seeing this Sidror raised him to high honors and gave him a home in his own house, that he might teach him all of his wise knowledge. And they erected for themselves a magnificent and lofty structure outside of Shebilia and therein all the books were placed in order, and that house is in Shebilia even unto this, day. And in that house they wrote down all that is to occur with all the kings of the world even to the coming of our Messiah. [Sefer HaYashar (midrash) / Introduction / 3] And when we were driven about into "cruel exile by the kings of Edom, wandering from city to city and from country to country, in bitterness and misery, this book which is called “The Generations of Man” happened to come into our hands with many other books taken from that house in Shebilia and afterwards brought by some way to our city, the city of Neapoly, which is under the power of the king of Spain, may his glory be magnified. [Sefer HaYashar (midrash) / Introduction / 4] And since we have seen this book to be full of wisdom we have made up our mind to print it with types of metal, as also all the books that came into our possession. And of this book, by far the most valuable of all, twelve copies have reached us, and comparing them carefully, they prove to be copies of one and the same original, there being not the least difference between them; nothing added and nothing reduced, neither a letter nor a word, nor the meaning of any one differing from the other, but all were alike as if one copy. And since we have seen that this book especially has a great many merits bending our hearts towards our intentions, therefore we have set our mind on having it printed. And it is found written that this book is called “Sepher Hajashar, THE CORRECT Book”. [Sefer HaYashar (midrash) / Introduction / 5] And it is further stated that this book is called “The Correct Book,” because all events are chronicled within it, according to the accurate and correct time in which they really occurred, and in strict order as to what hath taken place sooner or later; for thou shalt not find in the book that an event should be advanced or postponed, but every statement is made in faithfulness to time and place and order of succession. Accordingly thou wilt always find at the death of one person stated at once in what year of the life of another person his death occurred, and so it is with all statements made in this book, for which reasons it is called “THE CORRECT Book.” Yet it is quite usual to hear it named with most people: “THE Book of THE GENERATIONS OF ADAM” because it commences with the history of Adam; but the true name of the book is “The Correct Book” for the reasons above mentioned. [Sefer HaYashar (midrash) / Introduction / 6] And we ascertained that translations of this book are found even unto this day, among the Greeks, and among the Romans and among the kings of Edom. [Sefer HaYashar (midrash) / Introduction / 7] And in the books of the Asmoneans, which are extant in our hands, we find it written that in the days of Ptolemy, king of Egypt, the king ordered his servants to go and collect all the books of law and all the books of history that were to be found in the world, in order that he might become wise by their instruction, and to inquire and investigate the manners of the world. And of all these books he desired to compile one book embracing all the laws, rules and regulations of the world, as they are needed in the social relations of mankind throughout the world, so that justice might be dispensed in due form. And they had gathered together nine hundred and sixty-five books, and bringing them to the king he ordered them to go and collect some more to the number of one thousand books, and so they did. And soon after some of the persecutors of Israel came before the king saying: Oh, our king and Lord, what for dost thou put thyself to so much pain in that matter? Send some of the princes to Jerusalem, unto the Jews, that they should procure for thee the book of their laws which was written for their use according to the words of God through their prophets, and in reading that book thou wilt be enlightened concerning law and judgment as thou desirest. And the king listened unto their words, and he sent his messengers unto the Jews and they sent him this book instead of their book of the law, for they said: we are not permitted to surrender the book of the Lord our God into the hands of the Gentiles. [Sefer HaYashar (midrash) / Introduction / 8] And when this book came into the possession of king Ptolemy, he read it carefully and he was greatly pleased therewith, and he examined it in his great wisdom, and searching assiduously he found therein all that he desired to know. And the king abandoned all the books collected for him, and gave praises unto them that had advised him to procure the book of the Jewish law. And after some time the enemies of the exiled Jews discovered that the Israelites had not forwarded to the king the right book of their laws and coming before the king they said: May it please thee oh king our Lord, but the Jews have taken advantage over thee, for they have not given thee the book of their law of which we have spoken unto thee, but another book that was in their possession. And now oh king send word unto them in Jerusalem that they forward unto thee, the genuine book of the law, for from it thou wilt learn by far more wise lessons than those thou hast obtained from this book. And when the king heard their words he was exceedingly wroth at the Israelites and his anger kindled within him. And soon he again sent messengers to Jerusalem to bring him the real book of the law from the Jews. But the king was afraid lest the Jews might deceive him again, therefore he concluded to get the advantage over them this time by cunning. And the king summoned into his presence the seventy elders of Jerusalem and placing them into seventy different houses, he ordered everyone of them to write separately a copy of their law, but so that there be in it not the least change or alteration from the original. And the spirit of God came over the seventy elders, and they wrote each his copy so that the seventy books were precisely one like the other, without the least addition or reduction. At that result the king rejoiced exceedingly, and he bestowed great honors upon the elders and upon all the Jews, and he forwarded rich offerings and presents to Jerusalem as it is written. And when the king died the wise men of Israel got cunningly around his son, and abstracted from his treasury all the seventy books of the law, leaving there only this “Book Jashar” and “The Book Jashar” they took not, for the reason that they wanted every succeeding king to know the wonders of Jehovah, whose name be exalted, and to learn that the Lord had chosen , the children of Israel from all the worshipers of stars and planets, and that there is no God besides him whose name be glorified in praise. Thus it cometh that this book is to be found among the Egyptians to this very day. And from that time on, “The Book Jashar” has circulated through the world until it hath reached us in our exile and dispersion, even in the city of Neapoly which is under the power of the king of Spain. [Sefer HaYashar (midrash) / Introduction / 9] Now in this book are also found descriptions of the kings of Aram, and of the kings of Chittim and of the kings of Africa that reigned in those days, although it is apparent that their histories have no connection whatsoever with the nature and purpose of this book; but it is done simply for the reason, that everyone who happens to take up this volume might at once see the difference between the wars of Israel and between the wars of the worshipers of the stars. For the victory of the kings of Israel over the idolaters is brought about by the wonderful intervention of him whose name be glorified in praise at all times, when Israel places his confidence in him whose name be exalted. [Sefer HaYashar (midrash) / Introduction / 10] And verily the merits of this book and the modes of its usefulness are many, all of them leading towards putting our trust in God—whose name be exalted—and teaching us to cling unto the Lord and unto his ways. [Sefer HaYashar (midrash) / Introduction / 11] The first merit consists in the full explanation concerning the creation of man and the sin of the flood, and the years of the twenty generations and their transgressions, as also at what time they were born and when they died. By means of that knowledge man's heart will be admonished to adhere unto the Lord—whose name be glorified— who performed such wonderful and fearful things in former days. [Sefer HaYashar (midrash) / Introduction / 12] Second, we learn all about the birth of Abraham, and how his conversion to the Lord was brought about, and the events that transpired between him and Nimrod; also the occurrences of the confusion of tongues, how the Lord—whose name be exalted—scattered mankind to the four corners of the earth; and how they have built up all these many countries and provinces that are called after their names to this day. And by the knowledge of these things we will be brought nearer to the knowledge of our creator. [Sefer HaYashar (midrash) / Introduction / 13] Third, we are informed of the faithful attachment of our forefathers to our Lord, how it was brought about and what were the incidents of their lives, all of which will teach us the fear of the Lord. [Sefer HaYashar (midrash) / Introduction / 14] Fourth, whatever we learn concerning Sodom and its wickedness, its crimes and punishments, the knowledge of which will keep us away from all evil. [Sefer HaYashar (midrash) / Introduction / 15] Fifth, is the love of Isaac and Jacob to our blessed Lord, the prayer of Sarah and her weeping concerning the offering up of Isaac, and therein is a great advantage to improve our hearts for the service of the Lord. [Sefer HaYashar (midrash) / Introduction / 16] Sixth, what we learn concerning the battles of the sons of Jacob with the people of Shechem, in the seven cities of the Amorites. This will help us, in a measure to fill our hearts with confidence in God, seeing how these ten men could destroy seven cities, if not by their trust in God, whose name be glorified. [Sefer HaYashar (midrash) / Introduction / 17] Seventh, is the information concerning the history of Joseph in Egypt with Potiphar and his wife, and with the king of Egypt. This will awaken our hearts likewise to the fear of the Lord, to keep away from all sin, so that we also may finally be triumphant. [Sefer HaYashar (midrash) / Introduction / 18] Eight, is what hath happened unto Moses, our teacher of blessed memory, in Kush and in Midian, for by these lessons we learn to understand the wonderful kindness of the Lord which he bestoweth upon the righteous, and to cling lovingly to his holy name. [Sefer HaYashar (midrash) / Introduction / 19] Ninth, is the information we gain concerning the fate of the children of Israel in Egypt, how their servitude began, and how they had to work in Egyptian bondage, and what hath occurred to them all that time until they were delivered, simply because they trusted in the exalted one. And there is no doubt that all those reading the history of our forefathers in Egypt from this book on the eve of Passover will certainly receive a great reward. And we do so really in the provinces of Spain in these days of our dispersion; after having read the Hagadah (the history of the Exode compiled for that occasion) to the end, we open this book and recite therein the history of Israel in Egypt from the time of their coming unto the land to the time that the Lord brought them forth in deliverance, for this is the book wherein the history of Israel's redemption from bondage ought to be read. [Sefer HaYashar (midrash) / Introduction / 20] Tenth, there are a great many passages, from Rashy of blessed memory and other commentators, whereby they attempt to clear dubious Bible passages, originally found in this book, viz.: concerning the angels meeting Jacob when he left Aram to meet Esau. [Sefer HaYashar (midrash) / Introduction / 21] [Eleventh] the story of Gabriel's teaching Joseph seventy languages, and many more of the same kind. [Sefer HaYashar (midrash) / Introduction / 22] (Eleventh,) that every public preacher and teacher will discover therein many new ideas not to be found in the commentaries, and by these means he can secure the close attention of his hearers. [Sefer HaYashar (midrash) / Introduction / 23] (Twelfth,) that all the merchants and travelers who have no time to study the law, may read this book and receive their reward, for therein lies the benefit of the soul and the pleasure of the body, to obtain new ideas which are not written in any other book, all of which brings us closer to the Lord and to a better understanding of him. [Sefer HaYashar (midrash) / Introduction / 24] And since we have seen the merits and virtues of this book, and the great advantages it offers, we have endeavored to bring it into print, without having added or omitted the least. And now since we have commenced to print it in book form, it should be in the hands of every one of our brethren in exile, so that generation and generation, city and city, family and family, province and province may become enlightened by its circulation, and learn to understand the wonderful kindness of Jehovah, which he hath bestowed upon our fathers since times of old, when he hath chosen us from the midst of all nations; and thereby they that think over this book will be purified and give their hearts to the fear of the Lord. [Sefer HaYashar (midrash) / Introduction / 25] And in Jehovah the God of gods do we trust, and in him do we confide and unto him do we pray for help and salvation to assist us in the work of heaven, to give us success in the path of justice, to deliver us from mistakes, and keep us pure from sins that are concealed to us; as the Messiah hath said: “Who can understand his errors, cleanse thou me from secret faults.” And God may show us the way of goodness, and lead us in the path of success, for the sake of his grace and mercy, and may he fulfill the wishes of [our hearts] unto all good. Amen, and may this be the will of God!