Hillel the Elder
| Rabbinical Eras |
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Hillel (הלל) was a famous Jewish religious leader who lived in Jerusalem during the time of 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.
Hillel's two best-known statements are probably:
- 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)
- 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. (Babylonian Talmud, tractate Shabbat 31a. See the ethic of reciprocity or "The Golden rule")
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 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.
Biography
Hillel was born in 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 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 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.
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 C.E.
His position
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 Pharisees (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. 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 (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 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 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.
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.
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”.
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.
The Golden Rule
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). 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. 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. 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." 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). 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).
Love of peace
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.).
The study of Torah
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?" 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).
Sandwich
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. 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. 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. [citation needed]
External links
| Preceded by: Sh'maya |
Nasi 20 B.C.E. - 20 C.E. |
Succeeded by: Shimon ben Hillel |
ReferencesISBN links support NWE through referral fees
Hertz J.H. (1936) The Pentateuch and Haftoras. Deuteronomy. Oxford University Press, London.
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