hundredth

In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry.

Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them.

Let us consider that wonderful sign [of the resurrection] which takes place in eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed.

We said unto him: Lord, after how many years shall this come to pass? He said unto us: When the hundredth part and the twentieth part is fulfilled, between the Pentecost and the feast of unleavened bread, then shall the coming of my Father be. We said unto him: Now sayest thou unto us: I will come; and how sayest thou: He that sent me is he that shall come? Then said he to us: I am wholly in the Father and my Father is in me. Then said we to him: Wilt thou indeed forsake us until thy coming? Where can we find a master? But he answered and said unto us: Know ye not, then, that like as until now I have been here, so also was I there, with him that sent me? And we said to him: Lord, is it then possible that thou shouldest be both here and there? But he answered us: I am wholly in the Father and the Father in me, because of (in regard of) the likeness of the form and the power and the fullness and the light and the full measure and the voice. I am the word, I am become unto him a thing, that is to say . . . of the thought, fulfilled in the type (likeness); I have come into the Ogdoad (eighth number), which is the Lord's day.

And when he was two hundred years old he began to suffer, and in the nine-hundredth year he was destroyed.

And at the end of seven days, in the six hundredth year of the life of Noah, the waters of the flood were upon the earth.

And at that time Abraham journeyed from the plain of Mamre, and he went to the land of the Philistines, and he dwelt in Gerar; it was in the twenty-fifth year of Abraham's being in the land of Canaan, and the hundredth year of the life of Abraham, that he came to Gerar in the land of the Philistines.

This calamity happened in the six hundredth year of Noah's government, [age,] in the second month, called by the Macedonians Dius, but by the Hebrews Marchesuan: for so did they order their year in Egypt. But Moses appointed that ú Nisan, which is the same with Xanthicus, should be the first month for their festivals, because he brought them out of Egypt in that month: so that this month began the year as to all the solemnities they observed to the honor of God, although he preserved the original order of the months as to selling and buying, and other ordinary affairs. Now he says that this flood began on the twenty-seventh [seventeenth] day of the forementioned month; and this was two thousand six hundred and fifty-six [one thousand six hundred and fifty-six] years from Adam, the first man; and the time is written down in our sacred books, those who then lived having noted down, with great accuracy, both the births and deaths of illustrious men.

And Yaréd his son rose up and ministered before God [in the Cave of Treasures]. He was a perfect man, and was complete in all the virtues, and he was constant in prayer by day and by night. And because of the excellence of his life and conversation, his days were longer than those of all the children of his people. And in the days of Yaréd, in the five hundredth year of his life, the children of Seth broke the oaths which their fathers had made them to swear. And they began to go down from that holy mountain to the encampment of iniquity of the children of Cain, the murderer, and in this way the fall of the children of Seth took place.

And in the one hundredth year of the life of N4hér, when God saw that the children of men were sacrificing their sons to devils, and worshipping idols, He opened the storehouses of the wind, and the gate of the whirlwind, and a blast of wind went forth in all the earth. And it uprooted the images, and the places where offerings were made to devils, and it swept together the idols, and the images, and the pillared buildings in a heap, and piled up great mounds [of earth] over them; [and they are there] to this day. Now to this blast of wind learned men have given the name of “ Wind- Flood”; but certain who have erred have said, ‘“‘ These mounds existed [already] in the days of the Flood [of waters]. _Now those who have said these things have erred greatly from the truth;. for before the Flood [of waters] there were no idols in the earth, and it was not because of idols that the Flood came, but because of the fornication of the daughters of Cain. And, moreover, at that time there were no men on this earth, which was a waste and a desert. And our fathers were cast forth in days of old, as it were, into exile, because they were not worthy to be neighbours of Paradise. And through the Ark they were driven forth to the mountains of Kard6, and from there they were scattered about throughout all the earth. For these mounds came into being because of idols, and in them are buried all the idols of that time, and all the devils also who dwell in them are in these mounds, and there is no mound which hath not devils in it.

And in the one hundredth year [of the life] of Abraham there was a king in the East whose name was “ Kimrés.’”’ He built Shemesht (Samosata), after the name of his son Shemesht6, and Klawdiya (Claudias), after the name of his daughter Kalédh, and Pirin after the name of his son Pérén.

Understand now and see, O my brother Nemesius, that in the days of Yaréd, in his fortieth year, the First Thousand Years came to an end. In the six hundredth year of Noah THE CRUCIFIXION 221 - the SECOND Thousand Years came to an end. In the seventy-fourth year of Reu the THIRD Thousand Years came toanend. In the twentysixth year of Ahér (Ehud) the FourrH Thousand Years came to an end. In the second year of Cyrus the FirrH Thousand Years came to an end. And in the five hundredth year of the SIXTH Thousand Years Christ was born in His human form.

Understand now and see, O my brother Nemesius, that in the days of Yaréd, in his fortieth year, the First Thousand Years came to an end. In the six hundredth year of Noah THE CRUCIFIXION 221 - the SECOND Thousand Years came to an end. In the seventy-fourth year of Reu the THIRD Thousand Years came toanend. In the twentysixth year of Ahér (Ehud) the FourrH Thousand Years came to an end. In the second year of Cyrus the FirrH Thousand Years came to an end. And in the five hundredth year of the SIXTH Thousand Years Christ was born in His human form.

When Noah was five hundred years old, he took a wife from the daughters of Seth; and there were born to him three sons, Shem, Ham and Japhet. And God saw Noah’s uprightness and integrity, while all men were corrupted and polluted by lasciviousness; and He determined to remove the human race from this broad earth, and made this known to the blessed Noah, and commanded him to make an ark for the saving of himself, his sons, and the rest of the animals. Noah constructed this ark during the space of one hundred years, and he made it in three stories, all with boards and projecting ledges. Each board was a cubit long and a span broad. The length of the ark was three hundred cubits, its width fifty cubits, and its height thirty cubits. Noah made it of box wood, though some say of teak wood; and he pitched it within and without. At the end of the six hundredth year, God commanded Noah, with his wife, his sons and his daughters-in-law — eight souls — to go into the ark x, and to take in with him seven couples of every clean animal and fowl, and one couple of every unclean animal, a male and a female. And he took bread and water in with him according to his need: not an abundant supply, lest they might be annoyed by the smell of the faeces, but they got food just sufficient to preserve their lives. God forewarned the blessed Noah of what he was about to do seven days beforehand, in case the people might remember their sins and offer the sacrifice of repentance. But those rebels mocked at him scoffingly, and thrust out their unclean lips at the sound of the saw and the adze. After seven days God commanded Noah to shut the door of the ark, and to plaster it over with bitumen. And the fountains of the deeps were broken up from beneath, and a torrent of rain (fell) from above, for forty days and forty nights, without cessation, until the waters rose fifteen cubits above the highest mountains in the world. And the waters bore up the ark, which travelled over them from east to west and from north to south, and so inscribed the figure of the cross upon the world; and it passed over the ocean, and came to this broad earth. So the rain was stayed, and the winds blew, and the waters remained upon the earth without diminishing one hundred and fifty days, besides those forty days; which, from the time that Noah entered the ark and the flood began until the waters began to diminish, make in all one hundred and ninety days, which are six months and ten days — even until the twentieth day of the latter Teshri. The waters began to diminish from the latter Teshri to the tenth month, on the first day of which the tops of the mountains appeared, but until the time when the earth was dry, and the dove found rest for the sole of her foot, was one hundred days. The ark rested upon the top of mount Kardo. In the tenth month, which is Shebat, Noah opened the door of the ark, and sent a raven to bring him news of the earth. And it went and found dead bodies, and it alighted upon them and returned not. For this reason people have made a proverb about Noah’s raven. Again he sent forth a dove, but it found not a place whereon to alight, and returned to the ark. After seven days he sent forth another dove, and it returned to him in the evening carrying an olive leaf in its bill; and Noah knew that the waters had subsided. Noah remained in the ark a full year, and he came forth from it and offered up an offering of clean animals; and God accepted his offering and promised him that He would never again bring a flood upon the face of the earth, nor again destroy beasts and men by a flood; and He gave him (as) a token the bow in the clouds, and from that day the bow has appeared in the clouds; and He commanded him to slay and eat the flesh of beasts and birds after he had poured out their blood. The number of people who came forth from the ark was eight souls, and they built the town of Themanon after the name of the eight souls, and it is to-day the seat of a bishopric in the province of Suba. Noah planted a vineyard, and drank of its wine; and one day when he slumbered, and was sunk in the deep sleep of drunkenness, his nakedness was uncovered within his tent. When Ham his son saw him, he laughed at him and despised him, and told his brethren Shem and Japhet. But Shem and Japhet took a cloak upon their shoulders, and walked backwards with their faces turned away, and threw the cloak over their father and covered him, and then they looked upon him. When Noah awoke and knew what had been done to him by the two sets of his sons, he cursed Canaan the son of Ham and said, c Thou shalt be a servant to thy brethren;’ but he blessed Shem and Japhet. The reason why he cursed Canaan, who was not as yet born nor had sinned, was because Ham had been saved with him in the ark from the waters of the flood, and had with his father received the divine blessing; and also because the arts of sin — I mean music and dancing and all other hateful things — were about to be revived by his posterity, for the art of music proceeded from the seed of Canaan h After the flood a son was born to Noah, and he called his name Jonaton; and he provided him with gifts and sent him to the fire of the sun, to the east. Noah lived after the flood three hundred and fifty years; the sum of his years was nine hundred and fifty years; and he saw eighteen generations and families before and after it. He died on the fourth day of the week, on the second of Nisan, at the second hour of the day; his son Shem embalmed him, and his sons buried him, and mourned over him forty days.

Ur, which Horon the son of Eber had built. Now there was in it a certain man who was very rich, and he died about that time. His son made for him an image of gold, and set it up on his grave; and he put a youth to watch it. Then Satan went and dwelt in that image, and he used to speak to the young man in the form of his father. But thieves went in and stole everything which the young man possessed; and he went to his father’s grave weeping. And Satan spake with him, saying, “Weep not before me, but go, bring thy little Son, and sacrifice him to me as a sacrifice; and everything which thou hast lost shall be restored to thee immediately.” So he straightway did as Satan commanded him; and he slew his son, and bathed in his blood. Then Satan went forth from the image immediately, and entered into the young man, and taught him magic, incantation, divinations, chaldeeism, destinies, haps, and fates. And behold, from that time men began to sacrifice their children to demons and to worship idols, for the demons went in and dwelt in all the images. In the one hundredth year of Nahor, when God saw that men sacrificed their children to devils, and bowed down to idols, He opened the storehouses of the wind.’

One who buys bread from a baker how should he tithe? He should take sufficient for the terumat maaser and for hallah and say: “A hundredth part of what is here shall be tithe on this side, and what is nearest to it shall be the rest of the tithe. That which I made tithe will become terumat maaser for the rest, the remainder will be hallah, and the second tithe tithe is to the north or to the south of it and that will be exchanged for money.”

One who wishes to separate terumah and the terumat maaser together: He should take one thirty third and say: One hundredth part of what is here, on this side is non-sacred produce (hullin), and the rest shall be terumah for the whole. And the one hundred parts of non-sacred produce which is here on this side shall be tithe, and the rest that is next to it is tithe. That which I made tithe shall become the terumat maaser for it. The remainder will be hallah, and the second tithe tithe is to the north or to the south of it and that will be exchanged for money.”

One who sees a vegetable in a vineyard, and said: “When I reach it I will pluck it,” it is permitted. [But if he says:] “When I come back I will pluck it,” if [the vegetable] has [in the meantime] increased by a two-hundredth, it is forbidden.

[Seed sown in a] perforated flowerpot, prohibits [as kilayim] in a vineyard. [In] one not perforated, does not prohibit [as kilayim]. Rabbi Shimon says: both are forbidden but neither prohibits. One who carries a perforated flowerpot through a vineyard, if [that which is sown in it] grows a two-hundredth part, it is forbidden.

One who sets aside an issar [for the redemption of maaser sheni] and on its account he ate [the value of] half [an issar of maaser sheni] and then went to another place where [the issar] was worth a pondion, he may eat of [maaser sheni the value of] another issar. One who sets aside a pundion [for the redemption of maaser sheni] and on its account he ate [the value of] half [a pundion of maaser sheni] and then went to another place where [the pundion] was worth an issar, he may eat [maaser sheni the value of] another half [an issar]. One who sets aside an issar of maaser sheni [money] he should eat on its account eleven parts of the value of an issar, or [he should eat an additional] one hundredth of an issar. Bet Shammai say: in both cases one tenth part [of an issar]. But Bet Hillel says: in the case of certain [maaser sheni] an eleventh part, in the case of demai a tenth part.

A tree which was uprooted and it has a bent-down [and rooted] shoot, and it [the tree] derives sustenance from it [the shoot], the old [tree] is [considered] like the shoot. If one bends [and roots] from it year after year, and it became detached, one counts from the time it became detached. A grafted shoot of vines, and a grafted shoot [growing] on another grafted shoot, even if he rooted them in the soil, they are permitted. Rabbi Meir said: in an instance where it is strongly [grafted], it is permitted, but in an instance where it is poorly [grafted], it is prohibited. A bent-down [and rooted] shoot that has become detached and is full of fruit, [then] if it increased one two hundredth, it is prohibited.

[If he says,] “Behold, I am a nazirite for one hundred days,” and becomes impure on the hundredth day, he renders void the whole period. Rabbi Eliezer says: only thirty days are void. If he becomes impure on the hundred and first day, thirty days are void. Rabbi Eliezer says: only seven days are void.

If he sold it all but a hundredth part, or if he had [already] a share in it, or if slaughtered it and it became unfit [to eat] by his own hand, or if he pierced the windpipe or rooted out its gullet, he makes twofold restitution but not fourfold or fivefold restitution. If he stole it in the owner’s domain, but slaughtered it or sold it outside the owner’s domain, or if he stole it outside the owner’s domain and slaughtered or sold it within the owner’s domain; or if he stole it and slaughtered or sold it outside the owner’s domain, he must make fourfold or fivefold restitution. But if he stole it and slaughtered or sold it within the owner’s domain, he is exempt.

“ A pound of cut figs which somebody pressed into the mouth of an amphora and does not remember where he pressed, into the mouth of a vase and does not remember where he pressed; Rebbi Eliezer says, if there are 100 pounds it may be lifted, otherwise it cannot be lifted; Rebbi Joshua says, if there are 100 mouths there it may be lifted, otherwise the mouths are forbidden and the sides are permitted, the words of Rebbi Jehudah. Rebbi Meїr says, Rebbi Eliezer says, if there are 100 mouths there it may be lifted, otherwise the mouths are forbidden and the sides are permitted; Rebbi Joshua says even if there are 300 mouths it cannot be lifted.” This means that they considered mouths as something that usually is counted. This supports Rebbi Joḥanan who said, it is a disagreement of Tannaїm. This supports him who says, the words of Rebbi Meїr that everything sanctifies. This supports him who says it is a disagreement of Tannaїm. This means that even one hundredth of a pumpkin forbids.

Some declare he should not walk with a big stride. For the teacher has said : A big stride takes away one five hundredth part of the light of a man's eyes. What is the remedy for if ? He may restore it [by drinking the wine of] Sanctification on the [Sabbath] night.

We read in a Baraita: Joseph instructed his brethren, do not march in wide (hasty) steps, and bring the sun into town. "Do not march in wide (hasty) steps," because it was said a wide step takes away one five-hundredth of one's eye-sight, and "bring the sun into town," because it was said by R. Judah in the name of Rab, one should always enter (town) in day-time and leave it in day-time, for it is said (Gen., 44. 3): "As soon as the morning was light, the men were sent away."