way; first be reconciled, "etc Mishna,'romr>
viii, 9: "R. Bleazar ben-Azariah [d. A.D. 821 says, The transgression which a man commits against God, the day of atoiiemeni expiates • but the transgression which he commits against his neighbor it does not expiate, un- less he has satisfied bis neiglibor." " But I say unto you, that whosoever looketh on a wcmian to lust after her, commit teth adul- tery,'' etc. - Beraclwth, fol. 24 a : "Rabbi She- sheth [flourished cir. A.D. 285] says, Who- soever looketh on the little finger of a woman with a lustful e\e is considered as haviiio- committed adultery." "
•'And take away thy coat, let him have thy cloak also." ~ Iktba Kmiima, fol. 92, col 2- ' Kabba [A.D. 320-368] said to Rabba the sou of Mar, Ilow IS that ])i>pular saying?— If any ;;"e ask lor thy ass, give him the saddle also " Bless them that cnrse you."— Sanhedrin, fol 48 b and 49 a : " R. Jehudah [d. A.D. 190] said, be rather of the accursed than of those that curse."
"Take heed that ye do not your alms before men to be seen of them."— C/io^?(;rt, fol. 5, col 1 : 'Rabbi Yanai [cir. A.D. 120] said to a man who gave alms in such a pnl)lic manner. You had better not given him anything in the way you gave it to him you liiust have hurt his feelings."
"Behold the fowls of the nir; for they sow not," etc —Kiddunhin, fol. 82, col. 2: "R. Si- nnni ben-Eleazar [who lived in the 3d century A.D.] said. Hast thou ever seen a beast or a bird that followed a trade? and yet they are ted without toil. But these were only created to minister to me, while I was created to min- ister to my Maker. Was it n<it right, then Uiat I should be supported without toilv But I have marred my work and forfeited my support." : "With what measure ye mete it shall be measured to you again."— 6'a»iAed»m, fol. ]U(i col. 1: "Rabbi Meir [q. v.] said. With what measure man metes it shall be measured to him from heaven." ; " Let me pull out the mote out of thine eve " etc.— Baha Batlna,M.\!i, col. 2: " R. Jochana'u [A.D. 1911-279], suniamed Bar-Nap'ba, said Do they say. Take the splinter out of thine eye, he will answer. Remove the beam out of thine own eye."
It is strange that, concerning this Talmudic quotation (in tiie Hehraira, N.Y., March 1ST9) a rabbi should have said, The lamiliar provl erb in Matthew and Luke vi, 42 . . . is as is well known {nid), like most sentences of that kind in the New Test., borrowed from conlemporaneousJewisli literature." But the chronological date oftlie author of that sen- tence 18 the best proof for ilie .superticiality of statements made bv men who, for tlie sake of the Talmud, try to disparage the New Test The New Test, sentence is also illustrated in Erar.hin, fol. 16, col. 2, where R. Tarphon [cir. A.D. 120] says, " It would greatly aston- ish me if there could be found anv one in this age who would receive an admonition. If he be admonisiicd to take the splinter out of his eye, he would answer. Take the beam out of thine own."
"Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see," etc —In Daha Mctma, fol. lOT, col. 2, and Uaba Da-
Matt.vi
vii, 24-:
SERMON
thra foj. 60, col. 2, we read : "Resh Lakish [cir A.D. 2(5] sjud. What is the meaning of the passage 'Examine yourself and search?'
>f,!'ti„-"' r,"*" "^'"^ J"'" ■■epiove others • io rl<^ himself be pure and spotless." 1,12: 'Therefore all things whatsoever ye would that man should do to you. do ye even so to them: for this is the law and the proijhets " Sabbath, fol. 31, col. 1: "Hillel [q. v.] said
^<^'^ tTCTiis -jn^x-i niiD r^'^^^■rr^ is
— i. e. "Whatever you should not like to be done unto you, do not to others. This is the essence of the divine law; all the rest is com- mentary only."
Since this "sentence of Hillel has become tl:e hobby of modern Jewish Talmudists, as Deutsch and others, and of Christian writers who, like Reiian, follow their Jewish leaders unthinkingly, we must speak a few words concerning it. lu his lectures on Judaism and tt.'<JMor!,, the late rabbi Geiger, of Ber- lin, boldly afhrms that Jesus was a Pharisee and a followerof Hillel, who never gave utier- ance to a new idea ("Eiuen neuen Gedankeu sprach er keine.sweges aus"). "Hillel" he says, "was a genuine reformer ;" but wherein this, reformation consisted Dr. Gei-er did not tell. It was not necessary, forGeiger's attempt was to dispjxrage JesMs; and the idea that Hil- lel was sijfcnuine reformer, and Jesus merely an imitafc-, must have been as striking as the smoke-umrance of the Pythian oracle
As to Renan and Deutsch, we will" quote the remark of Dr. Liddon in his Darirpton Lectures for 1S66 (N. Y. 1869, 4th ed. p 107) • Renan suggests, not without some hesita- iJfu'-o''?'^/^'"'-'' ^'"^ 'he real teacher of Jesus" ( Hillel fnt le vrai maitre de Jesus, s'il e<t permis de parler de maitre quaiid il s'ac'it cliinesi haute originalite"[K7(!dcJe,s>?/,s,p Hb\) As an instance," says Dr. Liddon (in a foot- note), 'of our Lord's real independence of Hillel, a single example may suffice A re- cent writer on the Talmud gives the follow- ing story: 'One day a heathen wenttoSham- mai, the head of the rival academy, and ask- e( him, mockingly, to convert him" to the law while he stood on one leg. The irate nnister tiinied him from the door. He then went to Hillel, who gave him that reply — since so widely propagated— Do not unto another, etc Ihis IS the whole law; the rest is merely commentary' " (Literanj Bern am.'i['K Y 1874] p. 317). The writer in the Quarteil,/ Review (October, 186., p. 441, art. "The Talmud") ap- pears to assume the identity of Hillel's sav- ing with the precept of o'ur blessed Lord (Matt. VII, 1'2: Luke vi, 31). Yet, in truth, how wide IS the interval between the merelv neriative rule of the Jewish president and th"e