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No indications exist of Hillel's relation to the rulers of his time; but his love of peace and his devotion to study as the most important part of his life, no doubt showed the way which his disciple Johanan ben Zakkai, under the yoke of the Romans and amidst the strife of parties which brought about the catastrophe of Jerusalem, pursued for the salvation of Judaism. A panegyric tradition concerning Hillel's pupils (Suk. 28a; B. B. 134a), which glorifies the master in the disciples, recounts that of the eighty disciples whom Hillel had (probably during the last period of his activity), thirty were worthy that the glory of God (the spirit of prophecy) should rest upon them as upon Moses; thirty, that for their sake the sun should stand still as for Joshua. It is possible that this figure, which may have had a historical basis, was a reference to the fact that among Hillel's disciples were those who, like Joshua, were ready to fight against Israel's enemy and were worthy of victory; perhaps, also, that to them belonged those distinguished and beloved teachers whom Josephus mentions ("Ant." xvii. 6, § 2), Judah ben Sarifai and Mattithiah ben Margalot, who shortly before Herod's death led a revolt directed against fixing the Roman eagle on the Temple gate. This tradition concerning Hillel's disciples mentions, moreover, two by name: Jonathan ben Uzziel and Johanan ben Zakkai.

No indications exist of Hillel's relation to the rulers of his time; but his love of peace and his devotion to study as the most important part of his life, no doubt showed the way which his disciple Johanan ben Zakkai, under the yoke of the Romans and amidst the strife of parties which brought about the catastrophe of Jerusalem, pursued for the salvation of Judaism. A panegyric tradition concerning Hillel's pupils (Suk. 28a; B. B. 134a), which glorifies the master in the disciples, recounts that of the eighty disciples whom Hillel had (probably during the last period of his activity), thirty were worthy that the glory of God (the spirit of prophecy) should rest upon them as upon Moses; thirty, that for their sake the sun should stand still as for Joshua. It is possible that this figure, which may have had a historical basis, was a reference to the fact that among Hillel's disciples were those who, like Joshua, were ready to fight against Israel's enemy and were worthy of victory; perhaps, also, that to them belonged those distinguished and beloved teachers whom Josephus mentions ("Ant." xvii. 6, § 2), Judah ben Sarifai and Mattithiah ben Margalot, who shortly before Herod's death led a revolt directed against fixing the Roman eagle on the Temple gate. This tradition concerning Hillel's disciples mentions, moreover, two by name: Jonathan ben Uzziel and Johanan ben Zakkai.

==His influence==

==His influence==

In the history of tradition Hillel's disciples are generally called "the house of Hillel" (see Bet Hillel), in opposition to Shammai's disciples, "the house of Shammai." Their controversies, which no doubt included also those of their masters, concern all branches of tradition—Midrash, Halakah, and Haggadah. Only a few decisions, belonging to these three branches, have been handed down under Hillel's name; but there can be no doubt that much of the oldest anonymous traditional literature was due directly to him or to the teachings of his masters. The fixation of the norms of the Midrash and of halakic Scripture exposition was first made by Hillel, in the "seven rules of Hillel," which, as is told in one source, he applied on the day on which he overcame the Bene Bathyra (Tosef., Sanh. vii., toward the end; Sifra, Introduction, end; Ab. R. N. xxxvii.). On these seven rules rest the thirteen of R. Ishmael; they were epoch-making for the systematic development of the ancient Scripture exposition.

In the history of tradition Hillel's disciples are generally called "the house of Hillel", in opposition to Shammai's disciples, "the house of Shammai."<ref name="A">http://jewishencyclopedia.com/view.jsp?artid=730&letter=H&search=Hillel#1947</ref> Their controversies, which no doubt included also those of their masters, concern all branches of tradition—[[Midrash]], [[Halakha]], and [[Haggadah]].<ref name="A"/> Only a few decisions, belonging to these three branches, have been handed down under Hillel's name; but there can be no doubt that much of the oldest anonymous traditional literature was due directly to him or to the teachings of his masters.<ref name="A"/> The fixation of the norms of the Midrash and of halakic Scripture exposition was first made by Hillel, in the "seven rules of Hillel," which, as is told in one source, he applied on the day on which he overcame the Bene Bathyra.<ref name="A"/> On these seven rules rest the thirteen of R. Ishmael; they were epoch-making for the systematic development of the ancient Scripture exposition.<ref name="A"/>

 

Hillel's importance as the embodiment of the religious and moral teachings of Judaism and as the restorer of Jewish Scripture exegesis is expressed in a most significant manner in the words of lamentation uttered at his death: "Wo for the meek one! Wo for the pious! Wo for the disciple of Ezra!" (Tosef., Soṭah, xiii. 3; Soṭah 48b; Yer. Soṭah, toward the end). One day while he and the sages were assembled at Jericho, a heavenly voice is said to have exclaimed: "Among those here present is one man upon whom the Holy Spirit would rest, if his time were worthy of it." All eyes were thereupon fixed on Hillel. No miracles are connected with Hillel's memory. He lived, without the glory of legend, in the memory of posterity as the great teacher who taught and practised the virtues of philanthropy, fear of God, and humility.

 

 

 

==References==

==References==