[10] A biographical sketch can be constructed that Hillel went to Jerusalem in the prime of his life and attained a great age.

According to the Mishnah, Hillel went to Jerusalem with the intention of studying biblical exposition and tradition at the age of 40 in 70 BCE.

The difficulties Hillel had to overcome to gain admittance to the school of Sh'maya and Abtalion, and the hardships he suffered while pursuing his aim, are told in the Talmud.

The most famous of his enactments was the Prozbul, an institution that, in spite of the law concerning cancellation of debts in the Sabbatical year[13] ensured the repayment of loans.

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.

According to the Midrash Hillel lived to be 120 years old, like Moses, Yohanan ben Zakkai, and Rabbi Akiva.

[19] The saying of Hillel that introduces the collection of his maxims in the Mishnaic treatise Pirkei Avot[20] 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[21] (Pirkei Avoth 1:12).

In mentioning these characteristics, which the aggadah attributes to Moses' brother, Hillel stated his own prominent virtues.

[22] The comparative response to the challenge of a prospective convert who asked that the Torah be explained to him while he stood on one foot, illustrates the character differences between Shammai and Hillel.

"[26] The precept that one should not separate oneself from the community, Hillel paraphrases (referencing Ecclesiastes 3:4) in the following saying: "Appear neither naked nor clothed, neither sitting nor standing, neither laughing nor weeping.

Thus, Hillel provided a riding horse to a man of good family who became poor, in order that he not be deprived of his customary physical exercise; he also gave him a slave, that he might be served.

A later source (Avot of Rabbi Nathan) gives the following explanation of the teaching: Hillel stood in the gate of Jerusalem one day and saw the people on their way to work.

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 Avot of Rabbi Nathan 12: "who does not serve the wise and learn"] is worthy of death; whoever exploits for his own use the crown (of Torah) perishes" (Avot 1:13).

Only a few halachic decisions have been handed down under Hillel's name; but much of the oldest anonymous traditional literature is attributed directly to him or to the teachings of his masters.

[34] In modern times, when there is no paschal lamb, the Babylonian Talmud requires the practice of emulating Hillel's example by making a sandwich of matzo and maror (the "bitter herbs": either lettuce, endive, or horseradish).

The maror, if lettuce or endive, is dipped in the meal's traditional charoset (a finely chopped sweet mixture of fruits and nuts; among Ashkenazi Jews it is typically made of apples, walnuts, red wine, cinnamon, and honey) just before the sandwich is made.