Hillel (Hebrew: הלל; variously called Hillel HaGadol, Hillel HaZaken, Hillel HaBavl or HaBavli, was born according to tradition in Babylon c. 110 BCE, died 10 CE in Jerusalem) was a Jewish religious leader, sage and scholar associated with the development of the Mishnah and the Talmud and the founder of the House of Hillel school of tannaim. According to the Talmud, he descended from the Tribe of Benjamin on his father’s side, and from the family of David on his mother’s side.

When Josephus speaks of Hillel’s great-grandson, Rabban Shimon ben Gamliel I, as belonging to a very celebrated family, he probably refers to the glory the family owed to the activity of Hillel and Rabban Gamaliel Hazaken. Only Hillel’s brother Shebna is mentioned; he was a merchant, whereas Hillel devoted himself to studying the Torah whilst also working as a woodcutter.

Some of Hillel the Elder’s teachings remain commonly known. However, at least two other notable Hillels came after him, and some scholars have suggested that some sayings attributed to “Hillel” may have originated from them.

The saying of Hillel that introduces the collection of his maxims in the Mishnaic treatise Pirkei Avot mentions Aaron HaKohen (the high priest) as the great model to be imitated in his love of peace, in his love for his fellow man, and in his leading mankind to a knowledge of the Law (Pirkei Avoth 1:12). In mentioning these characteristics, which the aggadah attributes to Moses’ brother, Hillel stated his own prominent virtues. He considered “love of his fellow man” the kernel of Jewish teaching.

The exhortation to love peace emanated from Hillel’s most characteristic traits—from that proverbial meekness and mildness—as in the saying: “Let a man be always humble and patient like Hillel, and not passionate like Shammai”. Hillel’s gentleness and patience are illustrated in an anecdote that describes how two men made a bet on the question of whether Hillel could be made angry. Though they questioned him and made insulting allusions to his Babylonian origin, they were unsuccessful.

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 being for my own self, what am ‘I’? And if not now, when?” The third part contains the admonition to postpone no duty, the same admonition he gave with reference to study: “Say not, ‘When I have free time I shall study’; for you may perhaps never have any free time.”

The precept that one should not separate oneself from the community, Hillel paraphrases, with reference to Ecclesiastes 3:4, in the following saying: “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 Hillel taught. The feeling of love for one’s neighbor shows itself also in his exhortation

Hillel’s awareness of his own insufficiency is expressed in the maxim, “Don’t trust yourself until the day you die.”
“Do not judge your fellow until you are in his place.”
“Whosoever destroys one soul, it is as though he had destroyed the entire world. And whoever saves a life, it is as though he had saved the entire world.”
“A name gained is a name lost.”
“Where there are no men, strive to be a man!”
“My humiliation is my exaltation; my exaltation is my humiliation.”