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.
Kiddushin 70aBabylonian Talmud
And Rabba bar Rav Adda says, and some say Rabbi Salla says that Rav Hamnuna says: In the case of anyone who marries a woman who is not suited for him to marry due to her lineage, Elijah binds him in the manner that those liable to receive lashes are bound, and the Holy One, Blessed be He, straps him. And a Sage taught: Concerning all of them, Elijah writes and the Holy One, Blessed be He, signs the following: Woe to he who disqualifies his offspring, and who brings a flaw to his family lineage, and who marries a woman who is not halakhically suited for him to marry. Elijah binds him and the Holy One, Blessed be He, straps him. He further said: And anyone who disqualifies others by stating that their lineage is flawed, that is a sign that he himself is of flawed lineage. Another indication that one’s lineage is flawed is that he never speaks in praise of others. And Shmuel says: If one habitually claims that others are flawed, he disqualifies himself with his own flaw. The flaw he accuses them of having is in fact the one that he has.
Notes and References
"... Although they make up only 20 percent of the independent units, the longer sayings of Jesus comprise about 56 percent of the extent of the Synoptic logia. These longer units are almost entirely parabolic. Apparently most of them were not spontaneous creations, but were constructed consciously and with great care, as the presence of a strophic structure and sometimes even parallelisms reveals. In the gospels the Greek word parabole like its Hebrew equivalent mashal covers a wide range of forms from a simple illustration or comparison to an elaborate allegory. Some of these parables of Jesus have a simple didactic purpose. Like the teaching summaries, they are short, and the illustrative material is very understandable to the listeners (e.g. Matthew 7:3–5). Other parables include exaggerated or unreal elements making them enigmatic in some way. Not in all cases is this due to allegorizing tendencies in the communities after Easter. Some of the parables touch on the 'mystery of the kingdom of God' (Mark 4:10–12) and are apocalyptic revelations rather than simple didactic illustrations. Some metaphors like God as a king (Matthew 22:2) or the prophets as servants (Mark 12:1–5) were already conventionalized in Judaism ..."
Evans, Craig A Encyclopedia of the Historical Jesus (p. 628) Routledge, 2008