Matthew 7:1

New Testament

1Do 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.

Pirkei Avot 2:4


4 He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.

 Notes and References

"... In practical application, these foundational principles required that Hillel emphasize leniency in judgment (Mishnah Avot 2:5). He taught a view of divine judgment that within the Academy came to be called “measure for measure” (Mishnah Avot 2:7; Babylonian Talmud Sukkah 53a; compare Matthew 7:2). In his understanding, if a man exhibited prejudice or was unnecessarily harsh in passing judgment, God would dispense the same measure of judgment back to him. Instead, he taught, “Judge not your fellow man until you have come into his place” and “Judge your fellow man toward the side of the scale of merit [i.e., when in doubt, give the benefit of the doubt to the accused]” (Mishnah Avot 2:5; Derekh Eretz Zuta 3; compare Matthew 7:1; Romans 14:10). Our modern “presumption of innocence” legal principle is an outgrowth of this approach to jurisprudence. Further, Hillel set an example of seeking out the poor, sinners, and gentiles, making the way to God as accessible to them as to the righteous (Mishnah Avot 1:12, 2:5; Avot d’Rabbi Natan A 3, B 4, 126; Babylonian Talmud Ketubot 16b; Shabbat 31a; Soferim 16:9). He said, “Be among the disciples of Aaron ... loving [all] mankind and bringing them near to the Torah” (Mishnah Avot 1:12). He is thus seen as generally more lenient than his more stringent peer Shammai ..."

Palmer, Michael D. "G’meelut Chasadim (Deeds of Kindness)" in Palmer, Michael D., and Stanley M. Burgess (eds.) The Wiley-Blackwell Companion to Religion and Social Justice (pp. 292-305) Wiley-Blackwell, 2012

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