Hillel HaZaken

(יב) הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה:

Pirkei Avot 1:12

(12) Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.

משנה אבות א׳:י״ד

(יד) הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי:

Pirkei Avot 1:14

(14) He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?

יומא ל״ה ב:ו׳-ח׳

ת"ר עני ועשיר ורשע באין לדין לעני אומרים לו מפני מה לא עסקת בתורה אם אומר עני הייתי וטרוד במזונותי אומרים לו כלום עני היית יותר מהלל אמרו עליו על הלל הזקן שבכל יום ויום היה עושה ומשתכר בטרפעיק חציו היה נותן לשומר בית המדרש וחציו לפרנסתו ולפרנסת אנשי ביתו פעם אחת לא מצא להשתכר ולא הניחו שומר בית המדרש להכנס עלה ונתלה וישב על פי ארובה כדי שישמע דברי אלהים חיים מפי שמעיה ואבטליון אמרו אותו היום ערב שבת היה ותקופת טבת היתה וירד עליו שלג מן השמים כשעלה עמוד השחר אמר לו שמעיה לאבטליון אבטליון אחי בכל יום הבית מאיר והיום אפל שמא יום המעונן הוא הציצו עיניהן וראו דמות אדם בארובה עלו ומצאו עליו רום שלש אמות שלג פרקוהו והרחיצוהו וסיכוהו והושיבוהו כנגד המדורה אמרו ראוי זה לחלל עליו את השבת

Yoma 35b:6-8

§ Apropos the great wealth of Rabbi Elazar ben Ḥarsum, the Gemara cites that which the Sages taught: A poor person, and a wealthy person, and a wicked person come to face judgment before the Heavenly court for their conduct in this world. To the poor person, the members of the court say: Why did you not engage in Torah? If he rationalizes his conduct and says: I was poor and preoccupied with earning enough to pay for my sustenance and that is why I did not engage in Torah study, they say to him: Were you any poorer than Hillel, who was wretchedly poor and nevertheless attempted to study Torah? They said about Hillel the Elder that each and every day he would work and earn a half-dinar, half of which he would give to the guard of the study hall and half of which he spent for his sustenance and the sustenance of the members of his family. One time he did not find employment to earn a wage, and the guard of the study hall did not allow him to enter. He ascended to the roof, suspended himself, and sat at the edge of the skylight in order to hear the words of the Torah of the living God from the mouths of Shemaya and Avtalyon, the spiritual leaders of that generation. The Sages continued and said: That day was Shabbat eve and it was the winter season of Tevet, and snow fell upon him from the sky. When it was dawn, Shemaya said to Avtalyon: Avtalyon, my brother, every day at this hour the study hall is already bright from the sunlight streaming through the skylight, and today it is dark; is it perhaps a cloudy day? They focused their eyes and saw the image of a man in the skylight. They ascended and found him covered with snow three cubits high. They extricated him from the snow, and they washed him and smeared oil on him, and they sat him opposite the bonfire to warm him. They said: This man is worthy for us to desecrate Shabbat for him. Saving a life overrides Shabbat in any case; however, this great man is especially deserving. Clearly, poverty is no excuse for the failure to attempt to study Torah.

פסחים ס״ו א:ג׳

גמ׳ תנו רבנן הלכה זו נתעלמה מבני בתירא פעם אחת חל ארבעה עשר להיות בשבת שכחו ולא ידעו אם פסח דוחה את השבת אם לאו אמרו כלום יש אדם שיודע אם פסח דוחה את השבת אם לאו אמרו להם אדם אחד יש שעלה מבבל והלל הבבלי שמו ששימש שני גדולי הדור שמעיה ואבטליון ויודע אם פסח דוחה את השבת אם לאו שלחו וקראו לו אמרו לו כלום אתה יודע אם הפסח דוחה את השבת אם לאו אמר להם וכי פסח אחד יש לנו בשנה שדוחה את השבת והלא הרבה יותר ממאתים פסחים יש לנו בשנה שדוחין את השבת

Pesachim 66a:3

GEMARA: The Sages taught a baraita with regard to the basic halakha governing the eve of Passover that occurs on Shabbat: This law was forgotten by the sons of Beteira, who were the leaders of their generation. The fourteenth of Nisan once occurred on Shabbat, and they forgot and did not know whether the Paschal lamb overrides Shabbat or not. They said: Is there any person who knows whether the Paschal lamb overrides Shabbat or not? They said to them: There is a certain man in Jerusalem who came up from Babylonia, and Hillel the Babylonian is his name. At one point, he served the two most eminent scholars of the generation, Shemaya and Avtalyon, and he certainly knows whether the Paschal lamb overrides Shabbat or not. The sons of Beteira sent messengers and called for him. They said to him: Do you know whether the Paschal lamb overrides Shabbat or not? He said to them: Have we but one Paschal lamb during the year that overrides Shabbat? Do we not have many more than two hundred Paschal lambs, i.e., sacrifices, during the year that override Shabbat?

They said to him: From where do you know this? He said to them: “Its appointed time” is stated with regard to the Paschal lamb and “its appointed time” is also stated with regard to the daily offering, for the verse says: “Command the children of Israel and say to them, My offering, the provision of My sacrifice made with fire, for a sweet savor to Me, shall you observe to offer Me at its appointed time” (Numbers 28:2). From here we learn that the daily offering is brought even on Shabbat. Thus, the daily morning and afternoon offerings are brought on more than fifty Shabbatot over the course of the year, and two sheep are offered every Shabbat as additional offerings, for a total of more than two hundred sacrifices a year that override Shabbat. Just as the expression “its appointed time,” which is stated with regard to the daily offering, indicates that it overrides Shabbat, so too “its appointed time,” which is stated with regard to the Paschal lamb, indicates that it overrides Shabbat.

פסחים ס״ו א:ו׳-ח׳

מיד הושיבוהו בראש ומינוהו נשיא עליהם והיה דורש כל היום כולו בהלכות הפסח התחיל מקנטרן בדברים אמר להן מי גרם לכם שאעלה מבבל ואהיה נשיא עליכם עצלות שהיתה בכם שלא שמשתם שני גדולי הדור שמעיה ואבטליון אמרו לו רבי שכח ולא הביא סכין מערב שבת מהו אמר להן הלכה זו שמעתי ושכחתי אלא הנח להן לישראל אם אין נביאים הן בני נביאים הן למחר מי שפסחו טלה תוחבו בצמרו מי שפסחו גדי תוחבו בין קרניו ראה מעשה ונזכר הלכה ואמר כך מקובלני מפי שמעיה ואבטליון

Pesachim 66a:6-8

After Hillel brought these proofs, they immediately seated him at the head and appointed him Nasi over them, and he expounded the laws of Passover that entire day. In the course of his teaching, he began rebuking them [mekanteran] them with words. He said to them: What caused this to happen to you, that I should come up from Babylonia and become Nasi over you? It was the laziness in you that you did not serve the two most eminent scholars of the generation living in Eretz Yisrael, Shemaya and Avtalyon. They said to Hillel: Our teacher, if one forgot and did not bring a knife on the eve of Shabbat and cannot slaughter his Paschal lamb, what is the law? Since he could have brought the knife before Shabbat, he cannot bring it on Shabbat; but what should he do in this situation? He said to them: I once heard this halakha from my teachers but I have forgotten it. But leave it to the Jewish people; if they are not prophets to whom God has revealed His secrets, they are the sons of prophets, and will certainly do the right thing on their own. The next day, on Shabbat that was the eve of Passover, one whose Paschal offering was a lamb took the knife and stuck it in its wool; and one whose Paschal offering was a goat, which does not have wool, stuck it between its horns. Hillel saw the incident and remembered the halakha that he had once learned and said: This is the tradition I received from the mouths of Shemaya and Avtalyon, meaning that this is in fact the proper course of action. This concludes the text of the baraita and the Gemara will begin to elucidate it.

שבת ל״א א:ה׳-ט׳

תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁבָּא לִפְנֵי שַׁמַּאי. אָמַר לוֹ: כַּמָּה תּוֹרוֹת יֵשׁ לָכֶם? אָמַר לוֹ: שְׁתַּיִם, תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה. אָמַר לוֹ: שֶׁבִּכְתָב אֲנִי מַאֲמִינְךָ, וְשֶׁבְּעַל פֶּה — אֵינִי מַאֲמִינְךָ. גַּיְּירֵנִי עַל מְנָת שֶׁתְּלַמְּדֵנִי תּוֹרָה שֶׁבִּכְתָב. גָּעַר בּוֹ וְהוֹצִיאוֹ בִּנְזִיפָה. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ. יוֹמָא קַמָּא אֲמַר לֵיהּ: א״ב ג״ד. לִמְחַר אֲפֵיךְ לֵיהּ. אֲמַר לֵיהּ: וְהָא אֶתְמוֹל לָא אֲמַרְתְּ לִי הָכִי! אֲמַר לֵיהּ: לָאו עֲלַי דִּידִי קָא סָמְכַתְּ? דְּעַל פֶּה נָמֵי סְמוֹךְ עֲלַי. שׁוּב מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁבָּא לִפְנֵי שַׁמַּאי. אָמַר לוֹ: גַּיְּירֵנִי עַל מְנָת שֶׁתְּלַמְּדֵנִי כׇּל הַתּוֹרָה כּוּלָּהּ כְּשֶׁאֲנִי עוֹמֵד עַל רֶגֶל אַחַת! דְּחָפוֹ בְּאַמַּת הַבִּנְיָן שֶׁבְּיָדוֹ. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ. אָמַר לוֹ: דַּעֲלָךְ סְנֵי לְחַבְרָךְ לָא תַּעֲבֵיד — זוֹ הִיא כׇּל הַתּוֹרָה כּוּלָּהּ, וְאִידַּךְ פֵּירוּשַׁהּ הוּא, זִיל גְּמוֹר. שׁוּב מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁהָיָה עוֹבֵר אֲחוֹרֵי בֵּית הַמִּדְרָשׁ, וְשָׁמַע קוֹל סוֹפֵר שֶׁהָיָה אוֹמֵר: ״וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חוֹשֶׁן וְאֵפוֹד״. אָמַר: הַלָּלוּ לְמִי? אָמְרוּ לוֹ: לְכֹהֵן גָּדוֹל. אָמַר אוֹתוֹ גּוֹי בְּעַצְמוֹ: אֵלֵךְ וְאֶתְגַּיֵּיר בִּשְׁבִיל שֶׁיְּשִׂימוּנִי כֹּהֵן גָּדוֹל. בָּא לִפְנֵי שַׁמַּאי, אָמַר לוֹ: גַּיְּירֵנִי עַל מְנָת שֶׁתְּשִׂימֵנִי כֹּהֵן גָּדוֹל. דְּחָפוֹ בְּאַמַּת הַבִּנְיָן שֶׁבְּיָדוֹ. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ. אָמַר לוֹ: כְּלוּם מַעֲמִידִין מֶלֶךְ אֶלָּא מִי שֶׁיּוֹדֵעַ טַכְסִיסֵי מַלְכוּת, לֵךְ לְמוֹד טַכְסִיסֵי מַלְכוּת. הָלַךְ וְקָרָא. כֵּיוָן שֶׁהִגִּיעַ ״וְהַזָּר הַקָּרֵב יוּמָת״, אָמַר לֵיהּ: מִקְרָא זֶה עַל מִי נֶאֱמַר? אָמַר לוֹ: אֲפִילּוּ עַל דָּוִד מֶלֶךְ יִשְׂרָאֵל. נָשָׂא אוֹתוֹ גֵּר קַל וָחוֹמֶר בְּעַצְמוֹ: וּמַה יִּשְׂרָאֵל שֶׁנִּקְרְאוּ בָּנִים לַמָּקוֹם וּמִתּוֹךְ אַהֲבָה שֶׁאֲהָבָם קְרָא לָהֶם: ״בְּנִי בְּכוֹרִי יִשְׂרָאֵל״, כְּתִיב עֲלֵיהֶם ״וְהַזָּר הַקָּרֵב יוּמָת״ — גֵּר הַקַּל שֶׁבָּא בְּמַקְלוֹ וּבְתַרְמִילוֹ, עַל אַחַת כַּמָּה וְכַמָּה. בָּא לִפְנֵי שַׁמַּאי, אָמַר לוֹ: כְּלוּם רָאוּי אֲנִי לִהְיוֹת כֹּהֵן גָּדוֹל? וַהֲלֹא כְּתִיב בַּתּוֹרָה: ״וְהַזָּר הַקָּרֵב יוּמָת״. בָּא לִפְנֵי הִלֵּל, אָמַר לוֹ: עַנְוְותָן הִלֵּל, יָנוּחוּ לְךָ בְּרָכוֹת עַל רֹאשְׁךָ, שֶׁקֵּרַבְתַּנִי תַּחַת כַּנְפֵי הַשְּׁכִינָה. לְיָמִים נִזְדַּוְּוגוּ שְׁלָשְׁתָּן לִמְקוֹם אֶחָד, אָמְרוּ: קַפְּדָנוּתוֹ שֶׁל שַׁמַּאי בִּקְּשָׁה לְטוֹרְדֵנוּ מִן הָעוֹלָם, עִנְוְותָנוּתוֹ שֶׁל הִלֵּל קֵרְבַתְנוּ תַּחַת כַּנְפֵי הַשְּׁכִינָה.

Shabbat 31a:5-9

The Sages taught: There was an incident involving one gentile who came before Shammai. The gentile said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. The gentile said to him: With regard to the Written Torah, I believe you, but with regard to the Oral Torah, I do not believe you. Convert me on condition that you will teach me only the Written Torah. Shammai scolded him and cast him out with reprimand. The same gentile came before Hillel, who converted him and began teaching him Torah. On the first day, he showed him the letters of the alphabet and said to him: Alef, bet, gimmel, dalet. The next day he reversed the order of the letters and told him that an alef is a tav and so on. The convert said to him: But yesterday you did not tell me that. Hillel said to him: You see that it is impossible to learn what is written without relying on an oral tradition. Didn’t you rely on me? Therefore, you should also rely on me with regard to the matter of the Oral Torah, and accept the interpretations that it contains.

There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.

There was another incident involving one gentile who was passing behind the study hall and heard the voice of a teacher who was teaching Torah to his students and saying the verse: “And these are the garments which they shall make: A breastplate, and an efod, and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). The gentile said: These garments, for whom are they designated? The students said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai and said to him: Convert me on condition that you install me as High Priest. Shammai pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him.

Eventually, the three converts gathered together in one place, and they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence.