Let us use the famous story of Shammai, Hillel and the three converts (Shabbos 31) to demonstrate the fusion of Halacha and Aggadah,: A gentile once came to Shammai, and wanted to convert to Judaism. But he insisted on learning the whole Torah while standing on one foot. Shammai rejected him, so he went to Hillel, who taught him: "What you dislike, do not do to your friend. That is the basis of the Torah. The rest is commentary; go and learn!" Another gentile who accepted only the Written Torah, came to convert. Shammai refused, so he went to Hillel. The first day, Hillel taught him the correct order of the Hebrew Alphabet. The next day he reversed the letters. The convert was confused:"But yesterday you said the opposite!?" Said Hillel: "You now see that the Written Word alone is insufficient. We need the Oral Tradition to explain G-d's Word." A third gentile wanted to convert so he could become the High Priest, and wear the Priestly garments. Shammai said no, but Hillel accepted him. After studying, he realized that even David, the King of Israel, did not qualify as a cohen, not being a descendant of Aaron,

Hillel's welcoming personality complements his saying: "Love people and bring them close to Torah." (Avoth 1) This story, however, raises several serious questions, which in turn, will be resolved by the Mishna in Avoth.

a) How did Hillel accept the convert who was attracted by the High Priest's stature and garments; do we not discourage conversion for ulterior motives?

b) A convert must be unconditionally committed to the acceptance of all the Divine and Rabbinical Mitzvos, without exception. How did Hillel convert someone who did not initially accept the Oral Law?

c) Obviously. a convert must show a serious interest and concern for Judaism. How did Hillel accept the 'quickie' conversion of someone standing on one foot, expecting to know it all in a minute? Rashi says that Hillel felt sure of these converts' sincerity. But how could he be confident, in view of the unacceptable conditions the converts expressed?

Avoth gives us a better insight into Hillel's mind. "Love people and bring them closer to Torah." Hillel's personal love for people gave him the patience and sensitivity to hear what people were really trying to say, rather than be distracted by superficial impressions. Empathizing with the soul-searching that attracted them to Judaism, Hillel saw through the outer facades. Looking into their hearts, he read between their lines, for Hillel said: "Do not judge a friend until you are in his place!"

The convert was not just acting silly by standing on one foot; he was actually symbolizing his quest for true unity. This gentile had left behind a confusing plethora of pagan gods and multiple deities. He searched and finally found Monotheism, One Torah and One G-d, wanting to live by a single unifying principle, the 'one foot' on which all else stands. Hillel taught him that the underlying principle that unites all is Jewish Love. The second convert, had rejected the other man-made religions as human concoctions, was attracted to the Divine Torah, which consisted solely of G-d's word. He was shocked to find that we follow a Rabbinical tradition. He wasn't being rebellious, but sincerely asking a valid question; "I wish to observe G-d's word alone, not any human additions." Hillel creatively showed him that the two Torahs are not two separate systems, but are one and the same. The written word and the oral traditions complement each other. It is as basic as the Aleph Bais, where you can't have one without the other. Indeed, the Torah itself bids us to follow the enactments of the sages. The third convert, disillusioned with pagan shallowness, aimed for a higher meaning to life. He yearned to reach the highest level, assuming that being a High Priest is the ultimate spiritual fulfillment.

But Shammai took people at face value. From his perspective, he rightfully rejected them. Shammai's original stern attitude helps us appreciate his statement (1:15): "Welcome everyone with a pleasant face." Shammai honestly conceded that Hillel's approach was proven right by the three converts. Yet, even while changing his personal attitude, Shammai refuses to relax his principles. He insists:"Set yourself a time for Torah study;" i.e. Torah cannot be learned in a rush, while on the run. Do not attempt to learn Torah while standing on one foot.

This also explains Hillel's uncharacteristic negative tone in Mishna 13. The usually kind and gentle Hillel suddenly turns angry and condemning: "He who doesn't learn deserves death; Whoever doesn't increase, decreases; Whoever wears the Mantle dies." Didn't Hillel himself tell us: 'An angry person should not teach' (Avoth 2:5)? And why does Hillel suddenly switch languages, from the usual Mishnaic Hebrew to Aramaic?

Hillel is here addressing those three converts. They are still taking Hebrew lessons, so he speaks to them in their native Aramaic. He urges them to continue learning; not to be satisfied only with the Written law itself, or to remain standing just on one phrase. He warns against the unauthorized wearing of the priestly mantle.

This also explains the Mishna (Avoth 5:25): "Ben Bag Bag says: Turn it and Turn it, for all is in it." The commentaries explain this name BG as an acrostic of "Ben Ger,' a mysterious convert whose name was omitted to protect him from Roman persecution. But a clue to his identity may be found in the name 'Bag Bag,' which lists the Hebrew letters Bet and Gimmel in alphabetical order. Perhaps he was the convert who accepted Judaism through the Bet and Gimmel lesson, and then adopted it as his name. He says: "Turn the Torah, and turn it again." Quite literally, by turning the alphabetical order back and forth, Ben Bag Bag had learned to fully accept Judaism.

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As the different parts of the puzzle come together, we start to see a better picture of Shammai and Hillel. By juxtaposing the Aramaic Mishna in Avoth with a difficult story in tractate Shabbos, it all begins to fall into place.