1 “Do not judge so that you will not be judged. 2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. 3 Why do you see the speck in your brother’s eye, but fail to see the beam of wood in your own? 4 Or how can you say to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? 5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.
Sotah 8bBabylonian Talmud
MISHNA: The mishna teaches lessons that can be derived from the actions and treatment of a sota. With the measure that a person measures, he is measured with it. For example, she, the sota, adorned herself to violate a transgression, the Omnipresent therefore decreed that she be rendered unattractive; she exposed herself for the purpose of violating a transgression, as she stood in places where she would be noticed by potential adulterers, so the Omnipresent therefore decreed that her body be exposed publicly; she began her transgression with her thigh and afterward with her stomach, therefore the thigh is smitten first and then the stomach, and the rest of all her body does not escape punishment.
Notes and References
"... The principle “with the measure you use, it will be measured to you” mirrors the social exchange in a village and reflects a socio-historical reality. Neighbours exchange goods, gifts and compliments. This exchange has to do with reciprocity, the very theme in Matt 7,1–12. The right self-measuring in honour-and-shame societies is crucial: measuring of your own and your neighbour’s transgressions will be done simultaneously. Matt 7,2 reflects this well-known general code. The ethical usage was launched even before Hesiod, but Hesiod was a starting point in many philosophical treatises on this theme. The philosophical reflections were often formulated in maxims and these maxims used measure metaphorically. H. P. Rüger found the origin of the maxim in Matthew 7,2 rather in the OT (Isaiah 27,8; Exodus 18,11; Genesis 37,32 or 38,25). Rabbinic texts made the theme of measure into a broader topic, and the Mishnah gave a nearly classical formulation: “All measures will cease, but measure for measure will never cease.” Rabbinic writings formulated the maxim more briefly, like “measure against measure” or “with the measure you measure will you be measured” ..."
Baasland, Ernst Parables and Rhetoric in the Sermon on the Mount: New Approaches to a Classical Text (pp. 426-428) Mohr Siebeck, 2015