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and the power, and the glory, and the victory, and the majesty for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all."
Matt. vi. 14: "For if ye forgive men their trespasses, your heavenly Father will also forgive you."
Eccles. xxviii. 2: "Forgive thy neighbour the hurt that he hath done unto thee; so shall thy sins also be forgiven when thou prayest."
Ver. 17: "When thou fastest, anoint thine head and wash thy face."
Breschith_rabba,* sect. 74, fol. 73, 1: "Speaking of Isaac mourning for Joseph, R. Levi and R. Simeon said, He wept in his house, but when he came into public he washed and anointed himself, he ate and drank. But why did he not do that openly? God answered, Although he himself hath not made the thing manifest, yet I will make it manifest."
Ver. 19, 20: "Lay not up for yourselves treasures upon earth. . . . but lay up for yourselves treasures in heaven."
Eccles. xxix. 11: "Lay up thy treasure according to the commandments of the Most High, and it shall bring thee more profit than gold."
Berechoth, fol. 33, 2: R. Chanina said, from the mouth of R. Simeon ben Jochai," In the treasury of God, there is no treasure but that of the fear of God, as Esaias saith, xxxiii. 6, The fear of God is his treasure."
Bava bathra, fol. 11, 1: "The brethren of King Mombazus reproached him for dilapidating the treasures of his ancestors, to which his fathers had always added. He replied, My fathers collected treasures on the earth, but I in heaven: my fathers laid up treasures in a place where the hand (of man) could rule them, but I lay up in a place whither no hand can reach."
* A part of the Midraschic book Rabboth.
Matt. vi. 25: "Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment ?"
Psalm lv. 22: "Cast thy burden upon the Lord, and he shall sustain thee; he shall never suffer the righteous to be moved."
Philo de Ess.: "They eat no food more costly than coarse bread seasoned with salt. . . and drink no liquid but the clear water of the stream."
Ver. 26: "Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them."
In the Gemara, Jerusalem Talmud, Kidduschin, according to Buxtorf's Lexicon, col. 2028, "Hast thou ever seen a lion carrying burdens, a stag gathering the summer fruits, a fox planting, or a wolf selling olives? And yet they are fed without labour. But why were they created? To serve me. And why was I created? To serve my creator. Hence, from the less to the greater I conclude: if those creatures which were created to serve me are fed without labour, should not I rather, who was created to serve my creator? What is the cause, then, for which I am compelled to obtain my food by labour? Answer, My sins."
Ver. 30: "O ye of little faith."
Mechilta, fol. 32, i. “He who created the day, created also the food thereof. Wherefore R. Eliezer said, Whosoever hath whereof to eat for to-day, and saith, But what shall I eat to-morrow? he is of little faith."
Sota, fol. 48, 2, p. 1075 edit. Wagenseil: "There is a tradition that R. Eliezer, surnamed the Great, said, Whosoever keepeth a mouthful remaining in his canister, and saith, What am I to eat to-morrow? he is of those who are little in faith."
Sohar Exod. fol. 26, col. 102: "All the children of the world look up and raise their eyes to God-nay, even all the believers seek every day their food from God, and on
that account pour forth their prayers to God. What is the reason? This, he who calleth on God for his food, he causeth the world every day to receive a blessing. Wherefore a man ought not to cook his food for the next day, nor to reserve any thing from to-day for the morrow. But he who asketh food only for to-day, he is called a man of faith."
Matt. vi. 33: "But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you."
Berachoth, fol. 35, 2: "Whilst the Israelites do the will of God, their labour is performed for them by others; but when they do not the will of God, then they are compelled to do their labours with their own hands."
Avoda Sara, fol. 19, 2: "R. Joshua ben Levi said, Whosoever giveth labour to the law, his wealth is increased."
vii. 2: "With what judgment ye judge, ye shall be judged."
Schabbath, fol. 127, 2: "Our Rabbins have delivered to us: He who judgeth his neighbour by the way of equity, of him shall others judge in the same manner.”
Ver. 11: "If ye then being evil," &c.
Breschith rabba, sect. 33, fol. 32, 1: "In a time of drought, a man who had divorced his wife was seen to
give her money. R. Tanchuma said to him, "Why hast thou given her money? The man answered, 'I saw that she was living miserably, and was filled with pity for her.' In that same hour R. Tanchuma raised his face to heaven, saying: 'Lord of all worlds, see what is done! When that woman had no food, this man saw her in her affliction, and was filled with compassion for her. But thou art he of whom it is written, Thou art merciful and kind; and we are the sons of thy beloved, Abraham, Isaac, and Jacob; how much the rather oughtest thou to be filled with compassion towards us!' Immediately rain descended, and the earth was revived."
In Vajikra rabba, sect. 34, fol. 179, 1, the words of
Tanchum are as follows: "Lord of the whole world! this is a miserable and cruel man, and yet he hath been filled with compassion," &c.
Matt. vii. 12: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets."
Tobit iv. 15: "Do that to no man which thou hatest." Aboth R. Nathan, c. 15: "As a man wisheth himself to be honoured, so let him shew the same honour to others. And as a man doth not wish to hear himself ill spoken of, so let him beware of speaking ill of others."
Ver. 14:"Few there be that find it."
The doctrine of the small number of them that were saved was held by the Jews.
Succa, fol. 45, 2: "R. Jeremias said from the mouth of R. Simeon ben Jochai, I saw the sons of the feast (the blessed), who were very few in number. If there are a thousand, I and my son are of the number; if a hundred, I and my son are of the number; if two, I and my son are they."
Ver. 21: "But he that doeth the will of my Father which is in heaven."
Pirke Aboth, c. ii. 4: "R. Gamaliel* said, Do the will of God as thine, so that he may do thy will as his. Lay aside thine own will for the sake of his, so that he may render vain the will of others for the sake of thine."
Ver. 24: "Whosoever heareth these sayings of mine, and doeth them."
Vajikra rabba, sect. 35, fol. 179, 4: "It is a tradition of R. Chija, We learn the law, that we may do it. He who hath learned, and doeth not, it would have been better if he had not been created. R. Jochanan said, He who hath learned, and doeth not, it would have been better if he had not seen the light of this world."
* R. Gamaliel the elder, the preceptor of Paul, died A.D. 52. R. Gamaliel the second, or of Jafna, flourished soon after the fall of Jerusalem.
Debarim rabba, sect. 7, fol. 259, 2: “R. Simeon ben Chelpatha said, He who hath learned the words of the law and doeth them not, is more guilty than he who hath learned nothing. A certain king sent two gardeners into his garden the one planted trees, but afterwards cut them down; the other planted nothing, and cut down nothing. With which of these was the king wroth? Was it not with him who planted and cut down?"
Matt. vii. 24, 25: "I will liken him to a wise man rain descended, and the floods came, and the winds blew," &c. Pirke Aboth, c. iii. 17: "R. Eleazar ben Azariah said, He whose knowledge is greater than his works, to whom is he like?-to a tree, whose branches are many, but his roots few, and the wind rushing upon it teareth it up. But he whose works are greater than his knowledge, to whom is he like?-to a tree whose branches are few and his roots many, against which if all the winds in the world should beat, they cannot move it from its place."
Ver. 16: "Wise as serpents, and harmless as doves."
Schir Haschirim rabba, fol. 15, 3: "R. Jehuda the son of R. Simon said, God said concerning the Israelites, Towards me they are harmless (integri) as doves, but towards the nations cunning (astuti) as serpents."
Ver. 28: "Fear not them which are able to kill the body, but are not able to kill the soul."
Jos. de Ess.: "Their doctrine is, that bodies are corruptible, but that the souls are immortal and continue for ever; . . . and when they are set free from the bonds of the flesh, they then rejoice and mount upwards."
Ver. 35: "For I am come to set a man at variance against his father,"
Sota, fol. 49, 2: "A little before the coming of Messias, the son shall provoke the father, the daughter shall rise against her mother, the daughter-in-law against her mother-in-law; finally, each shall have his enemies in his household."
Sanhedrin, fol. 97, 1, ex versione Edzardi: "R. Nehorai