That day was Shabbat eve, and Hillel was washing, etc.: He did all of this quickly at the time he was annoying him, so that [Hillel] would not have time then to answer him. And therefore he also passed the entrance to his house and did not enter his house - so that [Hillel] would come out to greet him - perhaps he would annoy him more with this. And also that which he said, "Who here is Hillel, etc.," as if he did not recognize him, whereas he was Nassi of Israel, famous and recognized by all - it was to annoy him with these things, to consider him lowly, since he wasn't recognized.

Why are the heads, etc. He said to him, "My son, a question, etc.": There is a question about this. Since this question was not about the words of the Torah, but rather words in general - even if Hillel was a humble one, he should not have answered these questions. It is as Shlomo said (Proverbs 26:4), "Do not answer a fool in accord with his folly!" So it appears that it can be said about this that, due to his humility, Hillel did not think that this one was simply coming to annoy him with these questions, but that he was rather hinting to him with questions that related to the words of the Torah. And with these three questions, his intention was about those three bad traits - which are a haughty spirit, an evil eye and a broad appetite - which are mentioned with the students of Bilaam (Avot 5:19). Such that what he asked, "Why are the heads, etc.," was intended about the bad trait of a haughty spirit - based on that which is written at the end of the chapter [entitled] Hayashen (Sukkah 29b), "On account of four matters, the property of homeowners is confiscated by the state treasury, etc. For a haughty spirit." And Rashi explains, "It is because they lord it over and act proudly [towards] their brothers, etc." See there. And that which he said is [that] in Babylonia, there are heads - the wealthy - that are oval (segulgalim), such that the cycle (she hagalgal) came to them to remove their properties. Why - for which sin? And he answered him about this, by way of hinting, "Because they do not have clever midwives" - meaning, for the sin of not being clever; which is that a haughty spirit overcame them. For anyone who is boastful is a fool. And this bad trait exists in Babylonia, as we say in the chapter [entitled] Zeh Borer (Sanhedrin 24a), "Flattery and haughtiness of spirit descended to Babylonia." And that is what brought their heads to be (segulgalim), such that their properties were removed from them, like that which is in the chapter [entitled] Hayashen. Then he said, "Why are the eyes of the residents of Tadmor, etc." Hillel thought that his intention was about the second bad trait of an evil eye - according to that which is written in the chapter [entitled] Chelek, "The generation of the flood became haughty only due to the eyeball, etc." And that is as Rashi explains [there], "Since they would raise their eyes and follow their eyes to adultery." To here are his [words]. And in several places, it referred to sexual immorality by the name, eye; and it is like it is written about Shimshon (Sotah 1:8), "he went after his eyes." And this is what he was saying - that in Tarmod, the people were bad with this trait, meaning with terutot eyes, meaning they are bad, like the explanation of Rashi. Or also (another explanation): It is like Rashi explained in other places - terutot is like round - so it is like it is said in the chapter [entitled] Chelek, "The eyeball, etc." So he answered him, "Because they live among the sands" - based on that which it says at the end of the first chapter of Yevamot (16b:3), "[the disqualification of] Tarmod is due to the servants of Shlomo." And that is [the meaning of], "because they live among the sands (cholot)": It is from the expression, chol (mundane), since [Tarmod] has no holiness or fences [from] sexual immorality, like there are among Israelites that are pedigreed.

Why are Africans' feet, etc.: Hillel thought that his intention was about the third bad trait, which is a broad appetite to amass much money. And their wide feet are because we say - according to that which is written (Deuteronomy 11:6), "and all existing-things that were under their feet" - that it is money which puts a person up on his feet. So he answered, "Because they live in marshlands (bitzaei mayim): He hinted that it was based on their living among gentiles who love bribery (betza) and money. For the Africans are from the Children of Canaan, who left the Land of Israel, as it is found at the beginning of the chapter [entitled] Chelek. And we have found that they said in [the chapter entitled] Arvei Pesachim (Pesachim 113b) that Canaan commanded his children, "Love theft and bribery." And be precise and you will find it simple.

But I am afraid lest you get angry, etc.: He gave him something about which it would be fitting to get angry; maybe he would annoy him with it: "If it is you, may there not be many like you, etc." - as if he did not recognize him already. And that which he said, "Because I lost, etc.," is meaning to say, that this is why I say, may there not be many like you in Israel, regarding humility. As a person should not be so greatly humble. But [Hillel] said to him, "Be vigilant of your spirit. etc.," meaning to say that you have erred in your words, to say that you lost four hundred zuz. Rather "Hillel's [humility] is worthy of having you lose four hundred zuz and another four hundred." And that is the four hundred zuz that you lost, which you would have won, had you annoyed me; and also the four hundred that you lost from your pocket, for not having annoyed me. And it is easy to understand.

On the first day, he said to him, "Alef, bet, gimmel, dalet," etc.: For behold there is certainly a reason for the order of the letters, from alef to tav - such as regarding [their] number and for other things. And hence he said to him, "But yesterday you did not tell me that" the order of the letters was like this. And if so, I don't know which is the main order. So [Hillel] said to him, that since you "perforce relied on me," to inform you which order is the main one, "rely upon my words regarding the Oral [Torah] as well, etc." And it is easy to understand.

On one foot, etc.: It appears that what he intended was also according to Hillel's answer, meaning that he should teach him how the whole Torah could have one foot and foundation. And it said that Shammai "pushed him away with the builder’s cubit," whereas earlier it only said that he scolded him with reprimand. And that is because here he is hinting to him that just like it is impossible for a building to stand on one foundation, so too is the Torah too broad in its commandments; and it is impossible to give it [only] one foundation. And likewise did he hint to him below with the builder’s cubit - concerning, "on condition that you install me as High Priest" - that the Torah does not stand only on the foundation of the priesthood. And it says that Hillel taught him, "That which is hateful to you [...] etc." And it should be investigated - granted he said it to him in the [Aramaic] language, since that was their language then in Jerusalem - why did he regardless change [it from the Biblical formulation] to say it with a negative expression, "That which is hateful, etc." As he should have said the [Aramaic] for the expression in Scripture, "Outerachem lechavrach kevatach (and you shall love your fellow as yourself), like the Targum Onkelos. And it can be said (answered) that he understood the verse to only be speaking about something in this fashion, with a negative commandment. As it is written about, "You shall not take revenge or bear a grudge"; so "and you shall love your fellow, etc." is referring to it - that you should not do him any evil from all that which is hateful to you. However, "and you shall love your fellow as yourself," is not talking about doing him good. It is like we say (Bava Metzia 62a), "Your life comes before the life of your fellow." And the words of Targum Onkelos also show this, see there. And it is easy to understand.

With regard to whom is the verse speaking, etc.: But Hillel could not have said this from the beginning, since he would not have accepted upon himself to convert. However it is [still] somewhat difficult - behold we do not accept converts [whose motivation is] for the sake of the table of kings or for marriage! And this one is no better, since he converted himself for the sake of the priesthood, so that he would wear glorious clothes! So it must be said (the answer is) that, that which it said, "He came before Hillel, he converted him," is not precise. Rather he did not convert him until after this, when [the convert] knew that a convert is forbidden for the priesthood. And earlier, it was not saying that he [actually] converted him, but rather that he accepted upon himself to convert. And 'from not for its [own] sake, comes for its sake.' And it should not be asked - if so, how did he teach him Torah before he converted? Behold we say in the chapter [entitled] Arba Mitot, that an idolater who studies Torah is liable for death! As it can be said (answered) that here, since he came to convert, it is permissible to study Torah.

Am I at all worthy to be High Priest, etc.: This means to say that you should have pushed me away with that at the beginning, so that I would not convert; and not with anger and the builder’s cubit