[2509] chs. v.-vii.
[2510] St. Matt. v.
[2511] St. Matt. v. 3-12.
[2512] Ex. xix. 3-6.
[2513] St. Matt. v. 13-16.
[2514] vv. 21 to end of ch. v.
[2515] Alms, vi. 1-4; Prayer, vv. 5-15; Fasting, 16-18.
[2516] vv. 22, 23.
[2517] vv. 22-24.
[2518] vv. 25 to end of ch. vi.
[2519] vii. 1-5.
[2520] ver. 6.
[2521] vv. 7-12.
[2522] vv. 13, 14.
[2523] vv. 15, 16.
[2524] vv. 17-20.
[2525] vv. 24-27.
[2526] So in the quotations of many writers on the subject, notably those of Wünsche.
[2527] Ab. iv. 4.
[2528] Sanh. 43 b.
[2529] Vayyik. R. 1, ed. Warsh. p. 2 b.
[2530] Abhodah Zarah.
[2531] Erub. 41 b.
[2532] Baba B. 10 a.
[2533] Baba B. 10 b; comp. Pes. 8 a; Rosh haSh. 4 a.
[2534] B. Bath. u. s.
[2535] B. Bath. 9 b.
[2536] Chag. 27 a.
[2537] In Jer. B. Kamma 6 c, we have this saying in the name of R. Gamaliel, and therefore near Christian times: Whensoever thou hast mercy, God will have mercy upon thee; if thou hast not mercy, neither will God have mercy upon thee;' to which, however, this saying of Rab must be put as a pendent, that if a man has in vain sought forgiveness from his neighbour, he is to get a whole row of men to try to assuage his wrath, to which Job xxxiii. 28 applies; the exception, however, being, according to R. Jose, that if one had brought an evil name upon his neighbour, he would never obtain forgiveness. See also Shabb. 151 b.
[2538] B. Mez. 43 b and 44 a; comp also Kidd. 42 b.
[2539] Ab. iii 14.
[2540] St. Matt. vii. 12.
[2541] Shabb. 31 a.
[2542] As already stated, it occurs in this negative and unspiritual form in Tob. iv. 15, and is also so quoted in the lately published Didach tn ddeka postlon (ed. Bryennios) ch. i. It occurs in the same form in Clem. Strom. ii. c. 23.
[2543] St. Matt. vi. 9-13.
[2544] Berakhoth.
[2545] Ber. 34 a b; 32 a; 58 b.
[2546] Jer. Ber. 8 b.
[2547] Is. xxxviii. 2. Beautiful prayers in Ber. 16 b, 17 a; but most painful instances very frequently occur in the Midrashim, such as in Shem. R. 43.
[2548] Jer. Ber. 8 c.
[2549] Ber. 29 b.
[2550] For some interesting Rabbinic parallels to the Lord's Prayer, see Dr. Taylor's learned edition of the Sayings of the Jewish Fathers,' Excursus V. (pp. 138-145). The reader will also find much to interest him in Excursus IV.
[2551] Abhod. Zar. 17 a and 27 b.
[2552] Comp. the more full account of this Jacob's proposal to heal Eleazar ben Dama when bitten of a serpent in Jer. Shabb. xiv. end. Kefr Sekanya seems to have been the same as Kefr Simai, between Sepphoris and Acco (comp. Neubauer, Geogr. p. 234.)
[2553] In St. Matt. v. 18.
[2554] Shabb. 116 b.
[2555] Delitzsch accepts a different reading, which furnishes this meaning, but I am come to add.' The passage occurs in a very curious connection, and for the purpose of showing the utter dishonesty of Christians - a Christian philosopher first arguing from interested motives, that since the dispersion of the Jews the Law of Moses was abrogated, and a new Law given; and the next day, having received a larger bribe, reversing his decision, and appealing to this rendering of St. Matt. v. 17.
[2556] Jer. Sanh. p. 20 c.
[2557] Shir. haSh. R. on ch. v. 11, ed. Warsh. p. 27 a.
[2558] Shem. R. 6.
[2559] Sanh. 107 a, and other passages.
[2560] In Vayyik. R. 19.
[2561] The following are mentioned as instances: the change of {hebrew} into {hebrew} in Deut. vi. 4; of {hebrew} into {hebrew} in Exod. xxxiv. 14; of {hebrew} into {hebrew} Lev. xxii. 32; of {hebrew} into {hebrew} first verse of Ps. cl.; of {hebrew} into {hebrew} in Jer. v. 12; {hebrew} into {hebrew} 1 Sam. ii. 2. It ought to be marked, that Wünsche's quotations of these passages (Bibl. Rabb. on Shir haSh. R. v. 11) are not always correct.