5 min read

Choni Drew a Circle Until Heaven Sent Rain

Choni drew a circle in the dust, told God he would not step out until rain fell, and refused the first two storms as the wrong kind of mercy.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Not That Rain, and Not That One Either
  2. A Man Should Not Speak to Heaven This Way
  3. He Slept Through His Own Lifetime
  4. The Voice That Could Not Hold Its Place

The rain had not come and the month was almost gone, so Choni scratched a circle into the dirt, stepped inside it, and told God to His face that he was not coming out until it rained.

The fields around the town had gone to dust. Seed lay dead in the ground, the animals were ribs and patience, and the people had done the kind of praying you do when you still half expect an answer and gotten nothing. They came to Choni, who had a reputation, and asked him to try. He prayed. The sky stayed clean. So he stopped asking like a supplicant and drew his line in the ground, planted his feet inside it like a watchman who refuses to leave his post, and turned the prayer into an ultimatum.

Not That Rain, and Not That One Either

A few drops came, a thin spit of rain, just enough to darken the dust. Choni looked up and refused it. "This is not what I asked for," he said. The people muttered that the drops had come only to let him save face and climb out of his circle. So the sky cracked open and the rain came down in ropes, violent, drowning, until the people fled uphill to the Temple mount to keep from being swept off their feet. He refused that too. "I did not ask for a flood," he said. "I asked for rain of blessing." And he stayed in the circle.

Then it came right. A steady, soaking, generous rain, the kind that fills the cisterns and the wells and leaves every house standing. Too little had been an insult. Too much had been a threat. What he had been holding out for was mercy with a measure on it, and he would not step out of the dirt until he got exactly that.

A Man Should Not Speak to Heaven This Way

Word reached Shimon ben Shetach, the great sage of the age, and he sent Choni a message with a blade in it. "If you were anyone else," he said, "I would put you under the ban for talking to God like that." No one is allowed to corner heaven and make demands. And then he said the rest, which was the strange part. "But what can I do to you? You sin against God and He gives you whatever you want, the way a father gives in to the spoiled son who keeps pulling at his sleeve until he gets his way." The circle had worked precisely because Choni was close enough to get away with it, and that closeness was both the miracle and the scandal.

He Slept Through His Own Lifetime

The same man met his match in time. Walking one day, Choni came on an old man planting a carob tree, and carob trees take seventy years to bear. "Who are you planting for," he asked, "you will never taste it." The old man said: "my grandfather planted for me, and I plant for my children." Choni sat down in the shade to rest, a wall of rock grew up around him, and he slept for seventy years. He woke to a tree heavy with fruit, the old man's grandson tending it, and a world that had carefully preserved his teachings and completely forgotten his face.

The Voice That Could Not Hold Its Place

He went to the study house and heard them quoting his own rulings as ancient law, and when he said "I am Choni," no one believed him. The man who had once bent the sky with a sentence could not get a single person to look up and know him. He had pulled measured mercy out of an empty heaven, and he could not pull recognition out of his own grandson. He prayed one last time, for the only thing left to want, and died. The circle had held drought and nerve and love and danger all at once. It could not hold a man's place in the world once the world moved on without him.


← All myths

From the tradition

Sources

3 sources

The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Taanit 23aTalmud Bavli, Taanit

“In their season” means on Wednesday eves, i.e., Tuesday nights, and on Shabbat eves, i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat. As we found in the days of Shimon ben Shetaḥ that rain invariably fell for them on Wednesday eves and on Shabbat eves, until wheat grew as big as kidneys, and barley as big as olive pits, and lentils as golden dinars.

And they tied up some of these crops as an example [dugma] for future generations, to convey to them how much damage sin causes, as it is stated: “The Lord our God, Who gives rain, the former rain and the latter rain, in its season that keeps for us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withheld the good from you” (Jeremiah 5:24–25). And we likewise found that in the days of Herod that they were occupied in the building of the Temple, and rain would fall at night.

And the next day the wind would blow, the clouds would disperse, the sun would shine, and the people would go out to their work. And as rain would fall only at a time when it would not interfere with their labor, the nation knew that the work of Heaven was being performed by their hands. § The mishna taught: An incident occurred in which the people sent a message to Ḥoni HaMe’aggel. This event is related in greater detail in the following baraita.

The Sages taught: Once, most of the month of Adar had passed but rain had still not fallen. They sent this message to Ḥoni HaMe’aggel: Pray, and rain will fall. He prayed, but no rain fell. He drew a circle in the dust and stood inside it, in the manner that the prophet Habakkuk did, as it is stated: “And I will stand upon my watch and set myself upon the tower, and I will look out to see what He will say to me, and what I shall answer when I am reproved” (Habakkuk 2:1).

This verse is taken to mean that Habakkuk fashioned a kind of prison for himself where he sat. Ḥoni said before God: Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. Therefore, I take an oath by Your great name that I will not move from here until you have mercy upon Your children and answer their prayers for rain. Rain began to trickle down, but only in small droplets.

His students said to him: Rabbi, we have seen that you can perform great wonders, but this quantity of rain is not enough to ensure that we will not die. It appears to us that a small amount of rain is falling only to enable you to dissolve your oath, but it is not nearly enough to save us. Ḥoni said to God: I did not ask for this, but for rain to fill the cisterns, ditches, and caves. Rain began to fall furiously, until each and every drop was as big as the mouth of a barrel, and the Sages estimated that no drop was less than a log in size.

His students said to him: Rabbi, we have seen that you can call on God to perform miracles and we will not die, but now it appears to us that rain is falling only to destroy the world. Ḥoni again said before God: I did not ask for this harmful rain either, but for rain of benevolence, blessing, and generosity. Subsequently, the rains fell in their standard manner, until all of the people sought higher ground and ascended to the Temple Mount due to the rain.

They said to him: Rabbi, just as you prayed that the rains should fall, so too, pray that they should stop. He said to them: This is the tradition that I received, that one does not pray over an excess of good. Ḥoni continued: Nevertheless, bring me a bull. I will sacrifice it as a thanks-offering and pray at the same time. They brought him a bull for a thanks-offering.

He placed his two hands on its head and said before God: Master of the Universe, Your nation Israel, whom You brought out of Egypt, cannot bear either an excess of good or an excess of punishment. You grew angry with them and withheld rain, and they are unable to bear it. You bestowed upon them too much good, and they were also unable to bear it. May it be Your will that the rain stop and that there be relief for the world.

Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushrooms that had sprouted in the strong rain. Shimon ben Shetaḥ relayed to Ḥoni HaMe’aggel: If you were not Ḥoni, I would have decreed ostracism upon you. For were these years like the years of Elijah, when the keys of rain were entrusted in Elijah’s hands, and he swore it would not rain, wouldn’t the name of Heaven have been desecrated by your oath not to leave the circle until it rained?

Once you have pronounced this oath, either yours or Elijah’s must be falsified. However, what can I do to you, as you nag God and He does your bidding, like a son who nags his father and his father does his bidding. And the son says to his father: Father, take me to be bathed in hot water; wash me with cold water; give me nuts, almonds, peaches, and pomegranates. And his father gives him.

About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice” (Proverbs 23:25). The Sages taught: What message did the members of the Chamber of the Hewn Stone, the Great Sanhedrin, send to Ḥoni HaMe’aggel? About you, the verse states: “You shall also decree a matter, and it shall be established for you; and the light shall shine upon your ways. When they cast down, you will say: There is lifting up, for He saves the humble person.

He will deliver the one who is not innocent and he will be delivered through the cleanness of your hands” (Job 22:28–30). They interpreted: “You shall also decree a matter”; you, Ḥoni, decree from below, and the Holy One, Blessed be He, fulfills your statement from above. “And the light shall shine upon your ways”; a generation that was in darkness, you have illuminated it with your prayer. “When they cast down, you will say: There is lifting up”; a generation that was cast down, you lifted it up with your prayer.

“For He saves the humble person”; a generation that was humble in its transgression, you saved it through your prayer. “He will deliver the one who is not innocent”; a generation that was not innocent, you have delivered it through your prayer. “And he will be delivered through the cleanness of your hands”; you have delivered an undeserving generation through the clean work of your hands. § The Gemara relates another story about Ḥoni HaMe’aggel.

Rabbi Yoḥanan said: All the days of the life of that righteous man, Ḥoni, he was distressed over the meaning of this verse: “A song of Ascents: When the Lord brought back those who returned to Zion, we were like those who dream” (Psalms 126:1). He said to himself: Is there really a person who can sleep and dream for seventy years? How is it possible to compare the seventy-year exile in Babylonia to a dream?

One day, he was walking along the road when he saw a certain man planting a carob tree. Ḥoni said to him: This tree, after how many years will it bear fruit? The man said to him: It will not produce fruit until seventy years have passed. Ḥoni said to him: Is it obvious to you that you will live seventy years, that you expect to benefit from this tree? He said to him: That man himself found a world full of carob trees.

Just as my ancestors planted for me, I too am planting for my descendants. Ḥoni sat and ate bread. Sleep overcame him and he slept. A cliff formed around him, and he disappeared from sight and slept for seventy years. When he awoke, he saw a certain man gathering carobs from that tree. Ḥoni said to him: Are you the one who planted this tree?

The man said to him: I am his son’s son. Ḥoni said to him: I can learn from this that I have slept for seventy years, and indeed he saw that his donkey had sired several herds during those many years. Ḥoni went home and said to the members of the household: Is the son of Ḥoni HaMe’aggel alive? They said to him: His son is no longer with us, but his son’s son is alive. He said to them: I am Ḥoni HaMe’aggel.

They did not believe him. He went to the study hall, where he heard the Sages say about one scholar: His halakhot are as enlightening and as clear as in the years of Ḥoni HaMe’aggel, for when Ḥoni HaMe’aggel would enter the study hall he would resolve for the Sages any difficulty they had. Ḥoni said to them: I am he, but they did not believe him and did not pay him proper respect. Ḥoni became very upset, prayed for mercy, and died.

Rava said: This explains the folk saying that people say: Either friendship or death, as one who has no friends is better off dead. § The Gemara relates another story, this time about Ḥoni HaMe’aggel’s descendants, who were also renowned for their righteous deeds. Abba Ḥilkiyya was the son of Ḥoni HaMe’aggel’s son. And when the world was in need of rain they would send Sages to him, and he would pray for mercy, and rain would fall.

Once the world was in need of rain, and the Sages sent a pair of Sages to him so that he would pray for mercy and rain would fall. They went to his house but they did not find him there. They went to the field and found him hoeing the ground. They greeted him,

Full source
Midrash Tanchuma, Ki Tavo 4Midrash Tanchuma

And it shall be if you listen to listen (Deuteronomy 28:1): If you listened a little, your end will be to listen much. Another interpretation: You will make your studies heard in front of the Holy One, blessed be He. When will you make your studies heard? Rabbi Yehudah says, "At the time that he comes to part from the world, as it is stated (Ecclesiastes 12:13), 'The end of the matter, everything is heard.'" And Rabbi Meir says, "until he completes his soul, as stated (Job 10:22), 'gloom and not arranged,' as he arranges his study." Another interpretation: "If you surely listen," your prayer will be heard, like Choni the Circle-maker. At the time that Israel required rain, they went into him and said to him, "Pray for us, as we need rain." Immediately, he drew a circle and stood inside it, to fulfill that which is stated (Habakuk 2:1), "I will stand on my watch." The rain began to drizzle. He said, "This is not what I requested, but rains of desire, blessing and freewill." The rain [then] began to fall in its accustomed way. What caused him to be one who prays, such that the Holy One, blessed be He listens to his prayers? [It was] because he listened to the words of the Torah. Another interpretation: If you listen in this world, you will listen [to it] in the world to come from the mouth of the Holy One, blessed be He. Rabbi Yonah the father of Rabbi Manna said in the name of Rabbi Levi who said in the name of Rabbi Abba, "The Torah was not supposed to have been given to Israel in this world. Why? Because everyone will learn it from the mouth of the Holy One, blessed be He, in the future, in the world to come. [So] why was it given to them in this world? So that when the Holy One, blessed be He, comes to teach them in the world to come, everyone will know in what section He is occupied." Therefore, if you listen in this world, you will listen in the world to come from the mouth of the Holy One, blessed be He. Another interpretation: If you merited to listen to words of the Torah that were given with many voices, you will merit to hear that voice about which it is written (Jeremiah 7:34), "the voice of gladness and the voice of joy." Another interpretation [of] "if you listen to listen": If you have listened to the voice of your teacher, your end is that others [will] listen to you. "To guard to do" (Deuteronomy 28:1). You should only study in order to do. Rabbi Yochanan said, "Anyone who studies [Torah] but does not do [what he studied], it would have been better had his placenta turned over his face (died in the womb). But if you merited to guard and to do, 'the Lord your God will set you high above (elyon)' (Deuteronomy 28:1)." Rabbi Levi said, "What is [the meaning of] elyon? It is like this thumb (alyon). If you merited, behold you will be above the four fingers, 'and the Lord your God will set you high above,' on condition. But if not, 'the stranger that is in your midst will rise higher and higher' (Deuteronomy 28:43)." "Blessed shall you be in your coming" (Deuteronomy 28:6), on condition [that it is] in your coming to the synagogues and study halls; "and blessed shall you be in your going," from the synagogues and study halls. "You shall be blessed in the city and you shall be blessed in the field" (Deuteronomy 28:3). It should have said, "You shall be blessed in the field and you shall blessed in the city," as it is from what he brings in from the field that he is blessed in the city. Rather what do we learn to say [from,] "You shall be blessed in the city and you shall be blessed in the field?" If you have come to the commandment in the city, do not say, "I was only commanded in the field to extract the priestly tithes and the [other] tithes outside." The Holy One, blessed be He, said, "Open your hand [to give tithes] also in the city." Another interpretation: "You shall be blessed in the city," with the commandments that you do in the midst of your house in the city, such as sukkah, mezuzah (a parchment scroll affixed to doorposts) and parapet. "You shall be blessed in the field," [with the commandments that you do in the field], such as [leaving] gleanings, forgotten sheaves, and the corner [of the field]. Another interpretation: A man should not say, "If the Holy One, blessed be He, had given me a field, I would have extracted tithes from it. [But] now that I do not have a field, I will not give anything." The Holy One, blessed be He, says [in response], "See what I have written in My Torah, 'You shall be blessed in the city,' for those living in the city; 'and you shall be blessed in the field,' for those that have fields." "Blessed shall be your basket" (Deuteronomy 28:5). These are the first-fruits that you you bring up to Jerusalem, as it is stated (Deuteronomy 26:4), "And the priest shall take the basket from your hand." "And your kneading bowl" (Deuteronomy 28:5), that is the challah tithe. "[Blessed shall be...] the calving (shegar) of your herd" (Deuteronomy 28:4). Rabbi Yehudah bar Shalom said, "That they shall be moving (shegurin) and coming out [effortlessly] like [from] the mouth of a box; 'and the lambing (ashterot) of your flock' (Deuteronomy 28:4), that they should be as strong as boulders (ashterot)." Another interpretation: "You shall be blessed in the city," this [refers to] Jerusalem, which is called a city, as it is stated (Lamentations 2:15), "Is this the city that they said was the perfection of beauty?" "And you shall be blessed in the field," this [refers to] Zion, as it is stated (Jeremiah 26:18), "Zion shall be plowed for a field." And when will the Holy One, blessed be He, show this blessing to Israel? When Jerusalem is rebuilt and the exiles are returned within her, as it is stated (Psalms 133:3), "As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever." [May it happen] speedily in our day, Amen!

Full source
Exempla of the Rabbis, No. 422Exempla of the Rabbis (Gaster, 1924)

In a time of devastating drought, the people of Israel came to Honi ha-Meagel, "Honi the Circle-Drawer". And begged him to pray for rain. Honi drew a circle in the dirt, stepped inside it, and declared to God: "I swear by Your great Name that I will not move from this circle until You have mercy on Your children."

A light drizzle fell. "I did not ask for this," Honi said. A violent storm erupted. "Not this either." Finally, a gentle, steady, blessed rain began to fall, and the drought was broken.

Honi was troubled by a verse in (Psalms 126:1): "When the Lord brought back the captivity of Zion, we were like dreamers." The Babylonian exile lasted seventy years. How could anyone sleep. Or dream, for seventy years?

One day, Honi saw an old man planting a carob tree. "This tree takes seventy years to bear fruit," Honi said. "Do you expect to eat from it?" The old man replied: "My grandfather planted for me. I plant for my grandchildren."

Honi sat down to rest. He fell into a deep sleep. A rocky hedge grew up around him, hiding him from the world. When he woke, seventy years had passed. The carob tree was full of fruit. A young man was picking from it, the grandson of the planter.

Honi returned to town. His son had died. His grandson was now an old man. He went to the study hall and heard scholars quoting his teachings, saying "This law is as clear as in the days of Honi ha-Meagel." He told them who he was. No one believed him. The Talmud in Taanit (23a) records that Honi, heartbroken and unrecognized, prayed for death. And God granted it. He had answered his own question. Now he knew what it meant to dream for seventy years.

Full source