include a charge that he was possessed by a devil or made use of the help of the prince of the devils. See my _Christianity in Talmud and Midrash_, where all the Rabbinical passages relating to Jesus are collected and commented on. The question of Sabbath-breaking was raised in another form in the incident described in Mark ii. 23-28, and elsewhere. This is chiefly of importance because it is made the occasion for the declaration that "the Sabbath was made for man, not man for the Sabbath." The action of the disciples in plucking the ears of corn on the Sabbath was challenged by the Pharisees. Jesus defended it by an appeal to Scripture, the relevancy of which is not obvious, and by the declaration just quoted, which is only a valid defence if it means that the Sabbath can be put aside by man for his own convenience, however slight the occasion. The Pharisees would certainly agree to the declaration about the Sabbath (it is found, b. Joma 85^b), but they would not admit the interpretation which Jesus put upon it. They would say that the Sabbath was a divine institution, intended for the benefit of man; and that, while for grave reason it might be sometimes right to break the Sabbath, yet that was not left to the caprice of anyone who chose to break it. If that was allowed, the blessing of the Sabbath would be gone and the divine intention frustrated. From the point of view of Torah, no other answer was possible. And Jesus, in his treatment of the Sabbath, by dispensing with the obligation of the hitherto customary observance of it, was disclosing the fact that he did not now look at the matter from the point of view of Torah.