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Honi Slept Seventy Years and Woke Up Forgotten

Honi the Circle-Drawer wondered how exile could feel like a dream. Heaven answered by letting him sleep through a lifetime and wake up forgotten.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Verse He Could Not Leave Alone
  2. The Carob Tree and the Old Man
  3. Seventy Years Later
  4. The Prayer and Its Answer
  5. What He Learned About the Psalm

The Verse He Could Not Leave Alone

Psalms 126:1: When the Lord returned the captivity of Zion, we were like dreamers. The exile lasted seventy years. A whole people woke up and went home and looked back at the exile the way a person looks back at a dream, unable to fully account for the time that passed. Honi the Circle-Drawer read this verse and could not stop pulling at it.

He was not a casual reader. He was the man who had once stood inside a circle scratched in the dust and told God that he would not move until rain came for God's children. He knew that the world was responsive to human persistence. Psalm 126 offered him a different kind of puzzle. Rain can break a drought in an afternoon. Exile swallows names, houses, graves, and children. How does an absence that long feel like a dream?

The Carob Tree and the Old Man

On his way through the world with this question pressing against him, Honi saw an old man planting a carob tree. He asked the man whether he expected to eat from it. Carob takes seventy years to fruit. The man who plants today will not live to taste what he plants.

The old man's answer was precise and patient. "My ancestors planted for me. I plant for those who come after me." The logic was not optimism. It was responsibility understood across generations, the knowledge that a man is the heir of what others planted before he was born and the ancestor of those who will plant after he is dead. The carob tree was not for the planter. It was for someone else entirely.

Honi sat down under a rock to think. He fell asleep.

Seventy Years Later

He slept through a lifetime. When he woke, the carob tree the old man had planted was full and bearing fruit. A man was gathering carob from its branches. Honi asked him if he had planted the tree. "No," the man said. "My grandfather planted it."

Honi walked to his house. He asked for himself. They showed him his grandson. He told his grandson who he was. No one believed him. He had been asleep for the life of a man, and the world had gone on without him, and the world no longer had a place for him. He was Honi, but the Honi the world remembered was a figure of the past, a name associated with an event that had happened to someone else's grandfather.

He went to the house of study. He heard the sages saying: "this analysis is as clear as in the days of Honi the Circle-Drawer." He told them he was Honi. They did not believe him. Or they could not treat him with the respect that Honi deserved, because the Honi in front of them was a stranger, and respect requires recognition, and they did not recognize him.

The Prayer and Its Answer

The tradition preserves his response. Honi prayed. He asked for either companionship or death. "Either give me back the world I knew, the friends who knew my name, the context in which I was Honi, or let me go." The prayer was answered. He died.

The Talmud adds the commentary in the same breath: this is what people mean when they say, "give me companionship or give me death." The phrase was already a proverb by the time the Talmud was compiled. Honi's story was its origin.

What He Learned About the Psalm

Honi had asked how seventy years of exile could feel like a dream. The answer he received was experiential. He lived it. He slept through seventy years and woke to a world in which nothing he had known was available to him. The people who remembered him were dead. The relationships that had given him his name were gone. He was himself but he was not himself in any context that made selfhood livable.

Exile is like this. Not like sleep exactly, but like sleeping through the world in which you were known and waking into one that has moved on. The psalm is not describing a pleasant dream. It is describing the disorientation of a people who returned and found that the world they had left was not the world they came back to, that the addresses were the same but the names on the doors were different, that they were themselves but the context in which they were themselves no longer existed. Honi had wondered how this was possible. Heaven showed him.


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From the tradition

Sources

4 sources

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

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
Gaster, Exempla no. 422; cf. Ta'anit 23aThe Exempla of the Rabbis (1924)

In a year of terrible drought, when the rains had not fallen and the fields were cracking, the people of Israel came to Honi the Circle-Maker and begged him to pray for them.

Honi went out into an open place. He drew a circle in the dust with his staff, stepped into the middle of it, and lifted his face to heaven. "Master of the Universe," he said, "Your children have turned to me because they believe I have standing before You. I swear by Your great Name that I will not step out of this circle until You send rain to Your children."

The rain began at once. That is why the tradition calls him Honi ha-Me'agel, Honi the one who drew the circle.

The story does not end there. Honi once puzzled over a verse in the Psalms: "When the Lord brought back the captives of Zion, we were like them that dream" (Psalms 126:1). How, he wondered, could anyone sleep so long that a return from exile would feel like a dream?

One day, walking in the fields, he came across an old man planting a carob tree, a tree that bears fruit only after seventy years.

"Do you really expect to eat the fruit of this tree?" Honi asked.

"My grandfather planted carob trees for me," the old man answered. "I eat from their fruit. I now plant for my grandchildren, so they will eat from mine."

Honi sat down under a tree nearby to think on it. He fell asleep. A great hedge of brambles grew up around him as he slept, hiding him from passersby, and he slept through seventy years.

When he woke, he saw a man harvesting carobs from the same tree the old man had planted. "Are you the one who planted it?" Honi asked.

"No," the harvester said. "My grandfather planted it."

Honi made his way back to town, shaken. His donkey, which he had tied up for a nap, had given birth to foals, and those foals had given birth to foals; a little herd was grazing where he had left one animal. He asked after his son in the old neighborhoods, his son had died. He found a grandson, an old man by now, who would not recognize him. He went to the study hall where his own teachings were still quoted, and he announced, "I am Honi." No one believed him. "Honi lived long ago," they said, and waved him off.

Honi prayed to God to take him, and God did.

The Exempla preserves the full arc. Honi drew a circle to save his generation. Then he slept through seventy years and learned the price of waking alone, that a scholar without his companions, without the hands that once placed the Torah in his, is a scholar without a world.

The lesson is double. A tzaddik can make the rain fall by the strength of a vow. But even a tzaddik cannot outlive the community that made his Torah matter.

(From The Exempla of the Rabbis, Moses Gaster, 1924, no. 422, based on Ta'anit 23a.)

Full source
Jewish Fairy Tales and Legends, The Sleep of One Hundred YearsJewish Fairy Tales and Legends (Landa, 1919)

Rabbi Onias reached the hill above Jerusalem and saw a city of ash.

Landa's 1919 public-domain version shifts the famous sleeper tradition into the grief after the First Temple's destruction in 586 BCE. Onias has food with him, but he refuses to eat it. Someone else may need the dates. Someone thirstier may need the water. Then he sees the ruined city and breaks.

"Not in a hundred years can its glory be renewed," he cries. Exhaustion takes him. He lays his head down beside his camel and falls into a sleep so deep that days, seasons, and generations pass over him. Seeds gather around his body. A palm grows from one of his dates. A thicket hides him from the road.

When he wakes, his beard has gone white and his camel is bones. The dates are still fresh. The water is still drinkable. And Jerusalem stands again, rebuilt beyond anything he expected. The carob trees he saw planted before his sleep now cover the hill.

The miracle is not gentle. Onias gets the answer to his despair, but he has outlived his own world. His grandson carries his name. The people laugh at his speech. The rebuilt city is real, but he no longer belongs inside it. He returns to the place of his sleep and asks for peace.

Full source
Exempla of the Rabbis, No. 26Exempla of the Rabbis (Gaster, 1924)

Old Man Planting Charub Tree.

Yebamot, f. 63a.

Tanh. and B to Levit. Kedoshim, § 8.

Midr. Hagadol, Gen. f. 56d, 57a.

Exod. R. ch. 2.

Levit. R. 25 §5.

Eccles. R. 2 § 16.

Yalk. § 615.

Yalk. Sip. I, p. 26.

Tendlau, Fellmeier,

No. 40.

• cf. Cento Novelle An- tiche No. 74.

Clous ton, Pop. Tales II, p. 467, 472.

Hammer Rosenol II, p. 85.

Lidzbarski, Neu-Aram. P- 154-

Nasreddin. Or. & Occid. I, p. 441.

cf. Pann, Fabule si Istor.

Cod. Br. M. Or. 69, f. 70b, 71a.

Codd. G. 28, f. 378; 185, No. 34; 1380, f. 4a.

(cf. No. 25.)

Full source