Difference between revisions of "Hillel the Elder" - New World Encyclopedia

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'''Hillel''' (הלל) was a famous [[Jew]]ish religious leader who lived in [[Jerusalem]] during the time of [[Herod the Great|King Herod]]; he is one of the most important figures in [[Jewish history]], associated with the [[Mishnah]] and the [[Talmud]]. He was the founder of what was later known as the ''Beit Hillel'' ("House of Hillel"), a school of rabbinical thought.
 
  
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Hillel's two best-known statements are probably:
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'''Hillel''' (הלל) was a famous [[Jew]]ish religious teacher who lived in [[Jerusalem]] during the time of [[Herod the Great|King Herod]] around the beginning of the Common Era (d. 10-20 C.E.). He is one of the most important figures in [[Jewish history]], associated with both the [[Mishnah]] and the [[Talmud]]. He was the founder of what was later known as the ''Beit Hillel'' ("House of Hillel"), a major and eventually dominant school of rabbinical thought.
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:''If I am not for myself, then who will be for me? And when I am for myself, what am I? And if not now, when?'' ([[Pirkei Avot]] 1:14)
 
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:''That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn.'' ([[Talmud|Babylonian Talmud]], tractate Shabbat 31a. See the [[ethic of reciprocity]] or "The [[Golden rule]]")
 
  
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Known for his broad-minded approach to interpreting the spirit of the law rather than adhering to it literal understanding, Hillel and his followers engaged in an often bitter battle against the House of [[Shammai]], Hillel's younger contermporary and successor as the presdinet of the Sanhedrin, or ruling council. Shammai's followers dominated Jewish policy until their views were repudiated in the wake of the tragic Jewish rebellion against Rome and the resulting destruction of the [[Temple of Jerusalem]] in 70 CE.. From about 80 CE until about the [[fifth century]] of the [[Common Era]], Hillel's disciples formed an intellectual dynasty that determined much of the character of later Judaism.
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Among Hillel's best-known statements are:
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*"That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation. Now go and learn." ([[Talmud]]: Shabbat 31a.)
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*"If I am not for myself, then who will be for me? And when I am for myself, what am I? And if not now, when?" (''Pirkei Avot'' 1:14)
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Known for his mild and open-hearted approach to interpreting the spirit of the law, Hillel and his followers engaged in an often bitter battle against the strict-minded disciples of [[Shammai]], Hillel's younger contemporary and successor as the president of the [[Sanhedrin]], or ruling Jewish council. In the mid-first century <small>C.E.</small>, Shammai's followers strongly influenced Jewish policy until their views were repudiated in the wake of the tragic Jewish rebellion against Rome that resulted in the destruction of the [[Temple of Jerusalem]] in 70 C.E. From about 80 C.E. until about the [[fifth century]] of the [[Common Era]], Hillel's disciples formed an intellectual dynasty that determined much of the character of later Judaism.
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Many scholars have noticed similarities between the sayings of Hillel and some of the teachings of [[Jesus]], leading to speculation that Jesus was a hearer of Hillel or at least was influenced by his school.
  
 
==Biography==
 
==Biography==
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Hillel was born in [[Babylonia|Babylon]] and, according to the Iggeret of Rav [[Sherira Gaon]], Hillel was descended from the tribe of Benjamin on his father's side, and from the family of [[Davidic line|David]] on his mother's side. His family was not well off, and Hillel earned his living as a woodcutter (Hertz 1936). [[Josephus]] ("Vita," § 38) speaks of Hillel's great-grandson, ''Rabban'' [[Shimon ben Gamliel|Shimon ben Gamliel I]] belonging to a very celebrated family, probably refering to the glory which the family owed to the activity of both Hillel and his famous grandson, ''Rabban [[Gamaliel]]'', known to Christians for his defense of the disciples of Jesus in the [[Book of Acts]].
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Born in [[Babylonia|Babylon]], Hillel is traditionally thought to be from the tribe of Benjamin on his father's side, and from the family of [[Davidic line|David]] on his mother's side. His family was not well off, and Hillel earned his living as a woodcutter (Hertz 1936). [[Josephus]] (''Vita,'' § 38) speaks of Hillel's great-grandson, [[Shimon ben Gamliel|Shimon ben Gamliel I]] belonging to a very celebrated family, probably referring to the glory which the family owed to the activity of both Hillel and his famous grandson, [[Gamaliel]], known to Christians for his defense of the disciples of Jesus in the [[Book of Acts]] (5:34-40).
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In the [[Midrash]] ''Sifre'' (Deut. 357) the periods of Hillel's life are made parallel to those in the life of [[Moses]]. Both supposedly lived 120 years. At the age of 40 Hillel moved to the [[Land of Israel]]. He spent 40 years in study, and the last third of his life he was spent as the spiritual head of the [[Jewish people]]. While this account may be largely legendary, a biographical sketch can be constructed that Hillel went to [[Jerusalem]] in the prime of his life and attained a great age, spending his later years as head of the Sanhedrin and finally passing away around 10 CE.
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Hillel's personal life was exemplary and virtuous, characterized by patience, civility, and compassion for his fellow man, including not only [[Jews]] but also [[Gentiles]]. He was a lover of peace, a capable teacher, and man of cheerful faith in God. Hillel's gentleness and patience are illustrated in an anecdote in which two men made a wager on the question whether Hillel could be made angry. Though they questioned him and made insulting allusions to his Babylonian origin, they were unsuccessful in their attempt (Shab. 31a).
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As with most rabbis, stories of Hillel's life do not boast of miracles. However, his life history is difficult to separate from legend. In the [[Midrash]] ''Sifre'' the periods of Hillel's life are made parallel to those in the life of [[Moses]]. Both supposedly lived 120 years. At the age of 40, Hillel moved from Babylon to the [[Land of Israel]]. He spent 40 years in study, and the last third of his life was spent as the spiritual head of the Jewish people. While this account may be difficult to accept at face value, a biographical sketch can be constructed that Hillel went to [[Jerusalem]] in the prime of his life and attained a great age, spending his later years as head of the Sanhedrin and finally passing away around 10-20 C.E.
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[[Image:Hillel-tomb.jpg|thumb|275px|right|The cave in the Meron river in Israel where Hillel is buried]]
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Hillel went to Jerusalem with the intention of studying biblical exposition and tradition. The difficulties which he had to overcome in order to be admitted to school and the hardships he suffered while pursuing his aim are told in a touching story. Hillel's family was so poor that they could not afford to enroll him at Jerusalem's ''[[yeshiva]].'' Hill wanted to study so badly that in the winter he climbed up to the roof to observe the lesson through the school's skylight. He became so enthralled in the lesson that he forgot his bodily needs and became frozen in place. The next morning his body was discovered, still with life in it, but needing to be thawed out. (Yoma 35b)
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As an adult Hillel made his reputation when he succeeded in settling a question concerning the sacrificial ritual in a manner which showed his superiority over the "sons of Betheira" who were at that time the heads of the [[Sanhedrin]]. They promptly resigned their control of the presidency of the Sanhedrin in favor of Hillel. He was thereby recognized as the highest authority among the [[Pharisee]]s.
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==Hillel's teachings==
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Hillel's authority was sufficient to introduce several decrees which were handed down in his name. The most famous of his enactments was the ''pruzbul,'' an institution which ensured the repayment of loans in spite of the law concerning cancellation of debts in the Sabbatical year (Deut. 15). This institution protected both the [[creditor]] against the loss of his property, and the needy against being refused loans. Hillel's inclusiveness was demonstrated by his affirming the legitimacy of certain [[Alexandria]]n Jews whose origin was disputed and by interpreting the [[marriage]] document of their mother in her favor (Tosef., Ket. 4:9). He was open to discourse with the poor, with sinners, and with Gentiles.
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Love of one's fellow man was considered by Hillel as the kernel of the entire Jewish teaching. Perhaps his most famous saying was "What is hateful to you, do not to your fellow." The feeling of love for one's neighbor shows itself also in his exhortation: "Pass not judgment upon thy neighbor until thou hast put thyself in his place." (Avot 2:4)
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From the doctrine of man's being created in the image of God, Hillel deduced man's duty to care for his own body. He said: "The bathing of the body is a duty of man, who was created in the image of the almighty King of the world." (Midrash Leviticus Rabbah) Hillel called the soul a "guest on earth," toward which one must fulfill the duties of charity.
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One of his most famous sayings was: "If I am not for myself, who is for me? And when I am for myself, what am I? And if not now, when?" The first two of these questions show Hillel's commitment to stand in the integrity of one's conscience, while the third part represents an admonition not to postpone one's duty. In a similar vein, he said: "Say not, 'When I have time I shall study,' for you may perhaps never have any leisure."
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Hillel emphasized that one should not separate oneself from one's community and counseled moderation. In a paraphrase of Eccl. 3:4, he said, "Appear neither naked nor clothed, neither sitting nor standing, neither laughing nor weeping." (Tosef., Ber. 2) He also advised humility in all things, "Trust not in thy spiritual strength until the day of thy death." (Avot 2:4)
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Several anecdotes speak of Hillel helping people to turn to God, whether they were Jews or Gentiles. The most famous of these stories tells of his teaching a summary of the [[Torah]] to a non-Jew while standing on one leg (see "Hillel and Shammai," below). According to another tradition, Hillel stood in the gate of Jerusalem one day and asked two men on their way to work: "How much, will you earn to-day?"  "A [[denarius]]," says one. "Two denarii," said another. "What will you do with the money?" Hillel inquired. "We will provide for the necessities of life," they replied. Then said he to them: "Would you not rather come and make the Torah your possession, that you may possess both this and the world to come?"
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This narrative makes a similar to point to Hillel's statements in (Avot. 2:7) such as: "The more flesh, the more worms," and "Whoever has acquired the words of the Law has acquired the life of the world to come." Hillel also sounds a warning against neglecting or abusing study of the Torah, saying: "Whoever would make a name loses the name; he who increases not [his knowledge] decreases; whoever learns not is worthy of death; whoever makes use of the crown perishes." (Avot. 1:13).
  
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== His position ==
 
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[[Image:Hillel-tomb.jpg|thumb|250px|right|The cave in the Meron river in Israel where Hillel is buried]]
 
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According to the [[Mishnah]] Hillel went to Jerusalem with the intention of studying Biblical exposition and tradition. The difficulties which Hillel had to overcome in order to be admitted to their school, and the hardships he suffered while pursuing his aim, are told in a touching passage (Talmud, tractate Yoma 35b), the ultimate purpose of which is to show that poverty cannot be considered as an obstacle to the study of ''Torah''. Some time later, Hillel succeeded in settling a question concerning the sacrificial ritual in a manner which showed his superiority over the ''Benei Betheira'' (literally, sons of ''Betheira''), who were at that time the heads of the ''[[Sanhedrin]]''. On that occasion, it is narrated, they voluntarily resigned their position as ''[[Nasi]]'' (President) in favor of Hillel. After the resignation of the ''Benei Betheira'', Hillel was recognized as the highest authority among the [[Pharisee]]s (predecessors to [[Rabbinic Judaism]]). Hillel was the head of the great school, at first associated with Menachem, a scholar mentioned in no other connection, afterward with [[Shammai]], Hillel's peer in the teaching of [[Jewish Law]].
 
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Whatever Hillel's position, his authority was sufficient to introduce those decrees which were handed down in his name. The most famous of his enactments was the ''[[Pruzbul]]'', (προσβολή), an institution which, in spite of the law concerning cancellation of debts in the Sabbatical year (Deut. xv) ensured the repayment of loans. The motive for this institution was the "repair of the world", i.e., of the social order, because this legal innovation protected both the creditor against the loss of his property, and the needy against being refused the loan of money for fear of loss. A likewise tendency is found in another of Hillel's institutions, having reference to the sale of houses. These two are the only institutions handed down in Hillel's name, although the words which introduce the ''pruzbul'' show that there were others. Hillel's judicial activity may be inferred from the decision by which he confirmed the legitimacy of some Alexandrians whose origin was disputed, by interpreting the marriage document ([[Jewish view of marriage|ketubah]]) of their mother in her favor (Tosef., Ket. iv 9; B. M. 104a). Of other official acts no mention is found in the sources.
 
 
== Hillel and Shammai ==
 
== Hillel and Shammai ==
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Hillel is known as a scholar who made the whole contents of the traditional law his own (Soferim xvi. 9) and who, in opposition to his [[Judaea|Judaean]] colleague, [[Shammai]], generally advocated milder interpretations of ''[[Halakha]]'' (Jewish law and tradition). The difference between the two great teachers is epitomized in a famous story concerning a Gentile who wished to understand the law.
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Hillel is also known for his opposition to his [[Judaea|Judaean]] colleague and successor, [[Shammai]]. Despite Hillel's own careful observance of the Jewish law, in these debates, he generally advocated milder interpretations of ''[[Halakha]]'' (Jewish law and tradition). The difference between the two great teachers is epitomized in a famous story concerning a [[Gentile]] who wished to understand the law:
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The man first approached Shammai, asking that the teacher provide him with a summary of the Torah while standing on one foot. Known in later years as a fierce opponent of commerce with Gentiles, Shammai took offense at the request and drove the man away with a measuring rod. When the man went Hillel, however, the sage saw his request not as a offense but as an opportunity. Standing on one leg, Hillel said: "What is hateful to you, do not do to your fellow: this is the whole Law; the rest is the explanation; go and learn." (Shab. 31a)  A paraphrase of this teaching was later taken up by Jesus of Nazareth, who said "do to others what you would have them do to you for this sums up the [[torah|Law]] and the [[Prophet]]s." (Mt 7:12)</blockquote>
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After Hillel's death, his disciples stood in strong opposition and often bitter to Shammai's. Shammai became the head of the [[Sanhedrin]] after Hillel and the House of Shammai became dominant in the years preceding the Jewish rebellion of 66 C.E. The revolt ended in disaster, and the destruction of the [[Temple of Jerusalem]] as the center of Jewish religious life led to the rabbinical tradition emerging as the primary Jewish authority. Partly because Hillel's disciples opposed confrontation with Rome, while Shammai's opted for war, the exhortation to love peace became came to be known as particularly characteristic of Hillel. The Talmud therefore counsels: "Let a man be always humble and patient like Hillel, and not passionate like Shammai." (Shab. 31a)
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==Hillel's Legacy ==
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In the [[Talmud]], Hillel is generally viewed as the founder of the rabbinical tradition, and modern-day Judaism thus sees itself as the spiritual descendant of this “School of Hillel.” The world's largest Jewish campus organization is the Hillel Foundation for Jewish Campus Life.  It is established at more than 500 colleges and universities.
  
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The man first approached Shammai, asking that the teacher provide him with a summary of the Torah while standing on one foot. Known in later years as a fierce opponent of commerce with Gentiles, Shammai took offense at the request and drove the man away with a meansuring rod. Whe the men then went Hillel, however, the broad-minded sage saw his request not as a offense but as an opportunity. Hillel said: "What is hateful to you, do not do to your fellow: this is the whole Law; the rest is the explanation; go and learn." (Shab. 31a) With these words Hillel recognized, as the fundamental principle of the Jewish moral law, the biblical precept of brotherly love (Lev. xix. 18). A paraphrase of this teaching was later taken up by Jesus of Nazareth who combined it with Deuteronomy ... to create his own famous summary.
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Hillel figures prominently in the [[Passover]] [[Seder]] liturgy and is thus fondly remembered each year by Jewish children and parents. The Passover [[Haggadah]] instructs participants to take the [[matzo]] and make a sandwich of bitter herbs, eating them together while saying:
  
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"This is a remembrance of Hillel in Temple times. This is what Hillel did when the Temple existed: he used to enwrap the Paschal lamb, the matzo, and the bitter herbs, and eat them as one."  In the [[Ashkenazi]] tradition the usual practice is to do this by making a matzo and lettuce/horseradish sandwich, known as the “Hillel sandwich.”
  
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After Hillel's death, his disciples stood in strong opposition and often bitter to Shammai's. Shammai became the head of the Sanhedrin after Hillel's death and the House of Shammai became dominant in the years preceding the Jewish rebellion of 66 C.E. The revolt ended in disaster, for which the House of Shammai's teachings of opposition to Rome and strict separation from all things Gentile justly received blame. This combined with the destruction of the Temple of Jerusalem as the center of Jewish religious life led to the rabbinical tradition emerging as the primary Jewish authority. It was around this time that the rabbinical tradition was established, with Hillel as its 'founder'. Modern-day rabbinical tradition thus sees itself as the spiritual descendant of this “School of Hillel”.
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==Hillel and Jesus==
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The similarity of some of Hillel's saying to some of those of [[Jesus]] is obvious:
  
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He was known as the saint and the sage who in his private life and in his dealings with people practised the high virtues of morality and resignation; just as he taught them in his maxims with unexcelled brevity and earnestness. The traditions concerning Hillel's life harmonize completely with the sayings which are handed down in his name, and bear in themselves the proof of their genuineness. No wonder that the [[Babylonian Talmud]] is richer in traditions concerning Hillel than the [[Jerusalem Talmud]], since the Babylonians were especially careful to preserve the recollection of their great countryman; and in the Babylonian schools of the third century was proudly quoted the saying of the Judean sage [[Simeon ben Lakish]], in which he placed the activity of Hillel on a level with that of [[Ezra]], who also went up from Babylon to Jerusalem.
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*Hillel said: "That which is hateful to you, do not do to your fellow. That is the whole [[Torah]]." Jesus said: "Do unto to others what you would have them do to you, for this sums up the Law and the [[Prophet]]s." (Matthew 7:12)
  
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== The Golden Rule ==
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*Hillel said: "Pass not judgment upon thy neighbor until thou hast put thyself in his place." Jesus said, "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned." (Luke 6:37)
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The saying of Hillel which introduces the collection of his maxims in the Mishnaic treatise [[Pirkei Avoth]] mentions [[Aaron]] ''HaKohen'' (the [[high priest]]) as the great model to be imitated in his love of peace, in his love of man, and in his leading mankind to a knowledge of the Law (Pirkei Avoth 1:12).
 
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In mentioning these characteristics, which the Haggadah then already ascribed to [[Moses]]' brother, Hillel mentions his own most prominent virtues. Love of man was considered by Hillel as the kernel of the entire Jewish teaching.
 
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From the doctrine of man's likeness to God, Hillel deduced man's duty to care for his own body. According to Midrash Leviticus rabbah he said "As in a theater and circus the statues of the king must be kept clean by him to whom they have been entrusted, so the bathing of the body is a duty of man, who was created in the image of the almighty King of the world." In this work Hillel calls his soul a guest upon earth, toward which he must fulfill the duties of charity.
 
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In Avot, Hillel stated "If I am not for myself, who is for me? and when I am for myself, what am I? and if not now, when?" The third part contains the admonition to postpone no duty, the same admonition which he gave with reference to study (Avot 2:4): "Say not, 'When I have time I shall study'; for you may perhaps never have any leisure."
 
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The precept that one should not separate oneself from the community, Hillel paraphrases, with reference to Eccl. iii. 4, in the following saying (Tosef., Ber. ii.): "Appear neither naked nor clothed, neither sitting nor standing, neither laughing nor weeping."  Man should not appear different from others in his outward deportment; he should always regard himself as a part of the whole, thereby showing that love of man which Hillel taught. The feeling of love for one's neighbor shows itself also in his exhortation (Avot ii. 4).
 
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In the following maxim is expressed also his consciousness of his own insufficiency: "Trust not thyself till the day of thy death." How far his love of man went may be seen from an example which shows that benevolence must act with regard to the needs of him who is to be helped. Thus a man of good family who had become poor Hillel provided with a riding horse, in order that he might not be deprived of his customary physical exercise, and with a slave, in order that he might be served (Tosef., Peah, iv. 10; Ket. 67b).
 
  
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== Love of peace ==
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*Hillel said: "Whoever would make a name loses the name… whoever makes use of the crown perishes." Jesus said: Whoever tries to keep his life will lose it, and whoever loses his life will preserve it." (Luke 32:33)
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The exhortation to love peace emanated from Hillel's most characteristic traits — from that meekness and mildness which had become proverbial, as is seen from the saying: "Let a man be always humble and patient like Hillel, and not passionate like Shammai" (Shab. 31a; Ab. R. N. xv.). Hillel's gentleness and patience are illustrated in an anecdote which relates how two men made a wager on the question whether Hillel could be made angry. Though they questioned him and made insulting allusions to his Babylonian origin, they were unsuccessful in their attempt (ib.).
 
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== The study of Torah ==
 
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The many anecdotes according to which Hillel made proselytes, correspond to the third part of his maxim: "Bring men to the Law." A later source (Ab. R. N.) gives the following explanation of the sentence: Hillel stood in the gate of Jerusalem one day and saw the people on their way to work. "How much," he asked, "will you earn to-day?" One said: "A [[denarius]]"; the second: "Two denarii." "What will you do with the money?" he inquired. "We will provide for the necessities of life." Then said he to them: "Would you not rather come and make the Torah your possession, that you may possess both this and the future world?"
 
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This narrative has the same points as the epigrammatic group of Hillel's sayings (Avot. 2:7) commencing: "The more flesh, the more worms," and closing with the words: "Whoever has acquired the words of the Law has acquired the life of the world to come." In an [[Aramaic]] saying Hillel sounds a warning against neglect of study or its abuse for selfish purposes: "Whoever would make a name (i.e. glory) loses the name; he who increases not [his knowledge] decreases; whoever learns not [in Ab. R. N. xii.: "who does not serve the wise and learn"] is worthy of death; whoever makes use of the crown perishes" (Avot. 1:13).
 
  
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In addition, several of Hillel’s general attitudes were similar to those of Jesus, for example his openness to discourse with [[Gentiles]], his emphasis on the spirit of the [[Torah|law]] over the letter of the law, his humility and gentleness of spirit, and his compassion for the poor. This has led some to speculate that Jesus was influenced by the teachings of Hillel, if not directly, at least through the sayings popularized by Hillel's school.
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While the [[Gospel]]s generally portray the [[Pharisees]] as enemies of Jesus, their objections are often based on points important to the House of [[Shammai]] rather than the House of Hillel, such as association with sinners, strict interpretation of the dietary and Sabbath laws, etc. Questioned by certain Pharisees, "Why do you eat and drink with tax collectors and sinners?" Jesus answered: "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance." (Luke 5:30-32) Since tax collectors work for Rome, this confrontation makes less sense if the Pharisees were Hillel's followers, who favored coexistence with Rome, but much more sense if these Pharisees belonged to the House of Shammai, which disdained the Romans and their collaborators.
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The Gospels also refer to at least one Pharisee who supported and defended Jesus, while none of the Pharisees who persecuted him are named. [[Nicodemus]] is named as the Pharisee and Sanhedrin member who defended Jesus when the council considered arresting him. (John 7:50ff) [[Joseph of Arimathea]], though not identified specifically as a Pharisee, is named as a [[Sanhedrin]] member (Mark 15:43) and a secret disciple (John 19:38) of Jesus. The [[Book of Acts]] portrays the grandson of Hillel, [[Gamaliel]], as a Sanhedrin leader who saved the disciples from death. (Acts 5:34) The same Gamaliel is mentioned in Acts as the former teacher of the [[Apostle Paul]] (Acts 22:3).
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Some scholars have suggested that the attitude of animosity shown by Jesus to the Pharisees—heaping "woes" upon them and calling them "blind guides" and "hypocrites"—is a reflection of the time that the Gospel stories were formulated in the mid-first century <small>C.E.</small> This was the period when the House of Shammai was in control of the Sanhedrin and groups that favored peaceful coexistence with Rome—whether Hillelite or Jewish-Christian—faced bitter opposition from a coalition of Shammaite fundamentalists and violent [[Zealots]].
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Finally, an intriguing possibility is suggested during Jesus’ childhood, in the episode in which he visits the [[Temple of Jerusalem]] at age 12 and carries out a discourse "in the temple courts, sitting among the teachers, listening to them and asking them questions." (Luke 2:41-48) Since most scholars put Jesus' birth at somewhere around 4 <small>B.C.E.</small>, this would put the episode in the period in which Hillel was still alive and acting in the role of ''nasi,'' or Sanhedrin president. Luke reports that Jesus, at 12, “amazed” the teachers he encountered, while his parents [[Mary]] and [[Joseph]] apparently neglected him and took no notice of what he had been doing. One cannot help but wonder what might have happened if Jesus' parents had supported his continued discourse with and long-term instruction by the teachers in the Temple, perhaps including the Hillel the Elder himself.
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==References==
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* Buxbaum, Yitzhak. ''The Life and Teachings of Hillel.'' Jason Aronson, 1994. ISBN 9781568210490
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* Charlesworth, James H. ''Hillel and Jesus: Comparisons of Two Major Religious Leaders.'' Fortress Press, 1997. ISBN 9780800625641
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* Cohen, Abraham. ''Everyman's Talmud: The Major Teachings of the Rabbinic Sages.'' New York: Schocken; Reprint edition, 1995. ISBN 9780805210323
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* Neusner, Jacob. ''The Rabbinic Traditions about the Pharisees Before 70, Part I: The Masters.'' Wipf & Stock Publishers, 2005. ISBN 9781597524124
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* ''The Rabbinic Traditions about the Pharisees Before 70, Part II: The Houses.'' Wipf & Stock Publishers, 2005. ISBN 9781597524131
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* Saldarini, James C. ''Pharisees, Scribes and Sadducees in Palestinian Society,'' New edition. Wm. B. Eerdmans Publishing Company, 2007. ISBN 9780802843586
  
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==Sandwich==
 
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Hillel the Elder is often credited as having been the inventor of the "[[sandwich]]" in the 1st century B.C.E. well over a thousand years before [[John Montagu, 4th Earl of Sandwich]].
 
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This is based on a part of the [[Passover Seder]] (the annual commemoration of the Exodus from Egypt), in the section of ''Korech'', where the [[Haggadah]], the ancient liturgy, instructs participants to take the [[matzo]] and wrap it around the bitter herbs and eat them together whilst saying in Hebrew: ''This is a remembrance of Hillel in Temple times  - This is what Hillel did when the Temple existed: he used to enwrap the Paschal lamb, the matzo and the bitter herbs and eat them as one.''  In the [[Ashkenazi]] tradition the usual practice is to do this by making a matzo and lettuce/horseradish sandwich. 
 
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However, it is more likely that [[matzo]] in Hillel's day was not hard and crisp but soft like that of many [[Sepharadi]] Jews today.  Thus, Hillel would have been eating something more like a lamb, lettuce and [[lavash]] (or tortilla-like) "wrap", similar to a [[burrito]], than a traditional English closed sandwich.  The true inventor of the sandwich would have been an anonymous Ashkenazi Jew trying to imitate Hillel's practice using a crisp unbending matzo. {{Fact|date=February 2007}}
 
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{{wikiquote}}
 
 
==External links==
 
==External links==
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*[http://www.jewishencyclopedia.com/view.jsp?artid=730&letter=H Jewish Encyclopedia: Hillel]
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All links retrieved December 24, 2017.
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*[http://www.jewishencyclopedia.com/view.jsp?artid=956&letter=B Jewish Encyclopedia: Bet Hillel and Bet Shammai]
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*[http://www.jewishencyclopedia.com/view.jsp?artid=730&letter=H Jewish Encyclopedia: Hillel]. ''www.jewishencyclopedia.com''
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*[http://www.jewishencyclopedia.com/view.jsp?artid=956&letter=B Jewish Encyclopedia: Bet Hillel and Bet Shammai]. ''www.jewishencyclopedia.com''  
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{{succession box | before = [[Sh'maya (Mishnah)|Sh'maya]]| title = [[Nasi]] | years = 20 B.C.E. - 20 C.E. | after = [[Shimon ben Hillel]]}}
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*[http://www.hillel.org/index Hillel Foundation web site]. ''www.hillel.org''
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==References==
 
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Hertz J.H. (1936) The Pentateuch and Haftoras. Deuteronomy. Oxford University Press, London.
 
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[[Category:1st century deaths]]
 
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[[Category:Mishnah rabbis]]
 
  
 
[[Category:Philosophy and religion]]
 
[[Category:Philosophy and religion]]
  
 
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Latest revision as of 13:17, 22 January 2024


Hillel (הלל) was a famous Jewish religious teacher who lived in Jerusalem during the time of King Herod around the beginning of the Common Era (d. 10-20 C.E.). He is one of the most important figures in Jewish history, associated with both the Mishnah and the Talmud. He was the founder of what was later known as the Beit Hillel ("House of Hillel"), a major and eventually dominant school of rabbinical thought.

Among Hillel's best-known statements are:

  • "That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation. Now go and learn." (Talmud: Shabbat 31a.)
  • "If I am not for myself, then who will be for me? And when I am for myself, what am I? And if not now, when?" (Pirkei Avot 1:14)

Known for his mild and open-hearted approach to interpreting the spirit of the law, Hillel and his followers engaged in an often bitter battle against the strict-minded disciples of Shammai, Hillel's younger contemporary and successor as the president of the Sanhedrin, or ruling Jewish council. In the mid-first century C.E., Shammai's followers strongly influenced Jewish policy until their views were repudiated in the wake of the tragic Jewish rebellion against Rome that resulted in the destruction of the Temple of Jerusalem in 70 C.E. From about 80 C.E. until about the fifth century of the Common Era, Hillel's disciples formed an intellectual dynasty that determined much of the character of later Judaism.

Many scholars have noticed similarities between the sayings of Hillel and some of the teachings of Jesus, leading to speculation that Jesus was a hearer of Hillel or at least was influenced by his school.

Biography

Born in Babylon, Hillel is traditionally thought to be from the tribe of Benjamin on his father's side, and from the family of David on his mother's side. His family was not well off, and Hillel earned his living as a woodcutter (Hertz 1936). Josephus (Vita, § 38) speaks of Hillel's great-grandson, Shimon ben Gamliel I belonging to a very celebrated family, probably referring to the glory which the family owed to the activity of both Hillel and his famous grandson, Gamaliel, known to Christians for his defense of the disciples of Jesus in the Book of Acts (5:34-40).

Hillel's personal life was exemplary and virtuous, characterized by patience, civility, and compassion for his fellow man, including not only Jews but also Gentiles. He was a lover of peace, a capable teacher, and man of cheerful faith in God. Hillel's gentleness and patience are illustrated in an anecdote in which two men made a wager on the question whether Hillel could be made angry. Though they questioned him and made insulting allusions to his Babylonian origin, they were unsuccessful in their attempt (Shab. 31a).

As with most rabbis, stories of Hillel's life do not boast of miracles. However, his life history is difficult to separate from legend. In the Midrash Sifre the periods of Hillel's life are made parallel to those in the life of Moses. Both supposedly lived 120 years. At the age of 40, Hillel moved from Babylon to the Land of Israel. He spent 40 years in study, and the last third of his life was spent as the spiritual head of the Jewish people. While this account may be difficult to accept at face value, a biographical sketch can be constructed that Hillel went to Jerusalem in the prime of his life and attained a great age, spending his later years as head of the Sanhedrin and finally passing away around 10-20 C.E.

The cave in the Meron river in Israel where Hillel is buried

Hillel went to Jerusalem with the intention of studying biblical exposition and tradition. The difficulties which he had to overcome in order to be admitted to school and the hardships he suffered while pursuing his aim are told in a touching story. Hillel's family was so poor that they could not afford to enroll him at Jerusalem's yeshiva. Hill wanted to study so badly that in the winter he climbed up to the roof to observe the lesson through the school's skylight. He became so enthralled in the lesson that he forgot his bodily needs and became frozen in place. The next morning his body was discovered, still with life in it, but needing to be thawed out. (Yoma 35b)

As an adult Hillel made his reputation when he succeeded in settling a question concerning the sacrificial ritual in a manner which showed his superiority over the "sons of Betheira" who were at that time the heads of the Sanhedrin. They promptly resigned their control of the presidency of the Sanhedrin in favor of Hillel. He was thereby recognized as the highest authority among the Pharisees.

Hillel's teachings

Hillel's authority was sufficient to introduce several decrees which were handed down in his name. The most famous of his enactments was the pruzbul, an institution which ensured the repayment of loans in spite of the law concerning cancellation of debts in the Sabbatical year (Deut. 15). This institution protected both the creditor against the loss of his property, and the needy against being refused loans. Hillel's inclusiveness was demonstrated by his affirming the legitimacy of certain Alexandrian Jews whose origin was disputed and by interpreting the marriage document of their mother in her favor (Tosef., Ket. 4:9). He was open to discourse with the poor, with sinners, and with Gentiles.

Love of one's fellow man was considered by Hillel as the kernel of the entire Jewish teaching. Perhaps his most famous saying was "What is hateful to you, do not to your fellow." The feeling of love for one's neighbor shows itself also in his exhortation: "Pass not judgment upon thy neighbor until thou hast put thyself in his place." (Avot 2:4)

From the doctrine of man's being created in the image of God, Hillel deduced man's duty to care for his own body. He said: "The bathing of the body is a duty of man, who was created in the image of the almighty King of the world." (Midrash Leviticus Rabbah) Hillel called the soul a "guest on earth," toward which one must fulfill the duties of charity.

One of his most famous sayings was: "If I am not for myself, who is for me? And when I am for myself, what am I? And if not now, when?" The first two of these questions show Hillel's commitment to stand in the integrity of one's conscience, while the third part represents an admonition not to postpone one's duty. In a similar vein, he said: "Say not, 'When I have time I shall study,' for you may perhaps never have any leisure."

Hillel emphasized that one should not separate oneself from one's community and counseled moderation. In a paraphrase of Eccl. 3:4, he said, "Appear neither naked nor clothed, neither sitting nor standing, neither laughing nor weeping." (Tosef., Ber. 2) He also advised humility in all things, "Trust not in thy spiritual strength until the day of thy death." (Avot 2:4)

Several anecdotes speak of Hillel helping people to turn to God, whether they were Jews or Gentiles. The most famous of these stories tells of his teaching a summary of the Torah to a non-Jew while standing on one leg (see "Hillel and Shammai," below). According to another tradition, Hillel stood in the gate of Jerusalem one day and asked two men on their way to work: "How much, will you earn to-day?" "A denarius," says one. "Two denarii," said another. "What will you do with the money?" Hillel inquired. "We will provide for the necessities of life," they replied. Then said he to them: "Would you not rather come and make the Torah your possession, that you may possess both this and the world to come?"

This narrative makes a similar to point to Hillel's statements in (Avot. 2:7) such as: "The more flesh, the more worms," and "Whoever has acquired the words of the Law has acquired the life of the world to come." Hillel also sounds a warning against neglecting or abusing study of the Torah, saying: "Whoever would make a name loses the name; he who increases not [his knowledge] decreases; whoever learns not is worthy of death; whoever makes use of the crown perishes." (Avot. 1:13).

Hillel and Shammai

Hillel is also known for his opposition to his Judaean colleague and successor, Shammai. Despite Hillel's own careful observance of the Jewish law, in these debates, he generally advocated milder interpretations of Halakha (Jewish law and tradition). The difference between the two great teachers is epitomized in a famous story concerning a Gentile who wished to understand the law:

The man first approached Shammai, asking that the teacher provide him with a summary of the Torah while standing on one foot. Known in later years as a fierce opponent of commerce with Gentiles, Shammai took offense at the request and drove the man away with a measuring rod. When the man went Hillel, however, the sage saw his request not as a offense but as an opportunity. Standing on one leg, Hillel said: "What is hateful to you, do not do to your fellow: this is the whole Law; the rest is the explanation; go and learn." (Shab. 31a) A paraphrase of this teaching was later taken up by Jesus of Nazareth, who said "do to others what you would have them do to you for this sums up the Law and the Prophets." (Mt 7:12)

After Hillel's death, his disciples stood in strong opposition and often bitter to Shammai's. Shammai became the head of the Sanhedrin after Hillel and the House of Shammai became dominant in the years preceding the Jewish rebellion of 66 C.E. The revolt ended in disaster, and the destruction of the Temple of Jerusalem as the center of Jewish religious life led to the rabbinical tradition emerging as the primary Jewish authority. Partly because Hillel's disciples opposed confrontation with Rome, while Shammai's opted for war, the exhortation to love peace became came to be known as particularly characteristic of Hillel. The Talmud therefore counsels: "Let a man be always humble and patient like Hillel, and not passionate like Shammai." (Shab. 31a)

Hillel's Legacy

In the Talmud, Hillel is generally viewed as the founder of the rabbinical tradition, and modern-day Judaism thus sees itself as the spiritual descendant of this “School of Hillel.” The world's largest Jewish campus organization is the Hillel Foundation for Jewish Campus Life. It is established at more than 500 colleges and universities.

Hillel figures prominently in the Passover Seder liturgy and is thus fondly remembered each year by Jewish children and parents. The Passover Haggadah instructs participants to take the matzo and make a sandwich of bitter herbs, eating them together while saying:

"This is a remembrance of Hillel in Temple times. This is what Hillel did when the Temple existed: he used to enwrap the Paschal lamb, the matzo, and the bitter herbs, and eat them as one." In the Ashkenazi tradition the usual practice is to do this by making a matzo and lettuce/horseradish sandwich, known as the “Hillel sandwich.”

Hillel and Jesus

The similarity of some of Hillel's saying to some of those of Jesus is obvious:

  • Hillel said: "That which is hateful to you, do not do to your fellow. That is the whole Torah." Jesus said: "Do unto to others what you would have them do to you, for this sums up the Law and the Prophets." (Matthew 7:12)
  • Hillel said: "Pass not judgment upon thy neighbor until thou hast put thyself in his place." Jesus said, "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned." (Luke 6:37)
  • Hillel said: "Whoever would make a name loses the name… whoever makes use of the crown perishes." Jesus said: Whoever tries to keep his life will lose it, and whoever loses his life will preserve it." (Luke 32:33)

In addition, several of Hillel’s general attitudes were similar to those of Jesus, for example his openness to discourse with Gentiles, his emphasis on the spirit of the law over the letter of the law, his humility and gentleness of spirit, and his compassion for the poor. This has led some to speculate that Jesus was influenced by the teachings of Hillel, if not directly, at least through the sayings popularized by Hillel's school.

While the Gospels generally portray the Pharisees as enemies of Jesus, their objections are often based on points important to the House of Shammai rather than the House of Hillel, such as association with sinners, strict interpretation of the dietary and Sabbath laws, etc. Questioned by certain Pharisees, "Why do you eat and drink with tax collectors and sinners?" Jesus answered: "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance." (Luke 5:30-32) Since tax collectors work for Rome, this confrontation makes less sense if the Pharisees were Hillel's followers, who favored coexistence with Rome, but much more sense if these Pharisees belonged to the House of Shammai, which disdained the Romans and their collaborators.

The Gospels also refer to at least one Pharisee who supported and defended Jesus, while none of the Pharisees who persecuted him are named. Nicodemus is named as the Pharisee and Sanhedrin member who defended Jesus when the council considered arresting him. (John 7:50ff) Joseph of Arimathea, though not identified specifically as a Pharisee, is named as a Sanhedrin member (Mark 15:43) and a secret disciple (John 19:38) of Jesus. The Book of Acts portrays the grandson of Hillel, Gamaliel, as a Sanhedrin leader who saved the disciples from death. (Acts 5:34) The same Gamaliel is mentioned in Acts as the former teacher of the Apostle Paul (Acts 22:3).

Some scholars have suggested that the attitude of animosity shown by Jesus to the Pharisees—heaping "woes" upon them and calling them "blind guides" and "hypocrites"—is a reflection of the time that the Gospel stories were formulated in the mid-first century C.E. This was the period when the House of Shammai was in control of the Sanhedrin and groups that favored peaceful coexistence with Rome—whether Hillelite or Jewish-Christian—faced bitter opposition from a coalition of Shammaite fundamentalists and violent Zealots.

Finally, an intriguing possibility is suggested during Jesus’ childhood, in the episode in which he visits the Temple of Jerusalem at age 12 and carries out a discourse "in the temple courts, sitting among the teachers, listening to them and asking them questions." (Luke 2:41-48) Since most scholars put Jesus' birth at somewhere around 4 B.C.E., this would put the episode in the period in which Hillel was still alive and acting in the role of nasi, or Sanhedrin president. Luke reports that Jesus, at 12, “amazed” the teachers he encountered, while his parents Mary and Joseph apparently neglected him and took no notice of what he had been doing. One cannot help but wonder what might have happened if Jesus' parents had supported his continued discourse with and long-term instruction by the teachers in the Temple, perhaps including the Hillel the Elder himself.

References
ISBN links support NWE through referral fees

  • Buxbaum, Yitzhak. The Life and Teachings of Hillel. Jason Aronson, 1994. ISBN 9781568210490
  • Charlesworth, James H. Hillel and Jesus: Comparisons of Two Major Religious Leaders. Fortress Press, 1997. ISBN 9780800625641
  • Cohen, Abraham. Everyman's Talmud: The Major Teachings of the Rabbinic Sages. New York: Schocken; Reprint edition, 1995. ISBN 9780805210323
  • Neusner, Jacob. The Rabbinic Traditions about the Pharisees Before 70, Part I: The Masters. Wipf & Stock Publishers, 2005. ISBN 9781597524124
  • The Rabbinic Traditions about the Pharisees Before 70, Part II: The Houses. Wipf & Stock Publishers, 2005. ISBN 9781597524131
  • Saldarini, James C. Pharisees, Scribes and Sadducees in Palestinian Society, New edition. Wm. B. Eerdmans Publishing Company, 2007. ISBN 9780802843586

External links

All links retrieved December 24, 2017.

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