Matthew 7:2

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?

Rosh Hashanah 16b

Babylonian Talmud

And Rabbi Yitzḥak said: Three matters evoke a person’s sins, and they are: Endangering oneself by sitting next to an inclined wall that is about to collapse; expecting prayer to be accepted, as that leads to an assessment of one’s status and merit; and passing a case against another to Heaven, for Rabbi Avin said: Anyone who passes a case against another to God is punished first. Praying for God to pass judgment on another causes one’s own deeds to be examined and compared with the deeds of the other, as it is stated: “And Sarai said to Abram: My anger be upon you; I have given my maid into your bosom, and when she saw that she had conceived, I was despised in her eyes; let the Lord judge between me and you” (Genesis 16:5), and it is written afterward: “And Abraham came to mourn for Sarah and to weep for her” (Genesis 23:2). Sarah called upon Heaven to pass judgment between her and her husband, and therefore she was punished and died first.

 Notes and References

"... Because of his consistent pursuit of humility and peace, numerous scholars on this period have seen Hillel as the antitype to the egocentric, despotic, violent, oppressive, worldly ruler, Herod the Great. 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; 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 ..."

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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