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Honi Slept Seventy Years and Woke Up Forgotten

An old man pushed a carob seed into dirt he would never taste. Honi sat under a rock to think. He woke to a study house that used his name like a proverb.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Old Man and the Carob Seed
  2. He Woke to Fruit
  3. No One Knew His Face
  4. Companionship or Death

Honi the Circle-Drawer turned a verse until it snagged. "When the Lord returned the captivity of Zion, we were like dreamers" (Psalms 126:1). Seventy years of exile, and the singers called it a dream. Rain he understood. He had once scratched a circle in the dust and told God he would not step out until water came for the children. Exile swallowed names and graves. How does an absence that long feel like sleep?

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The Old Man and the Carob Seed

On the road with that question still in his mouth, Honi saw an old man pushing a carob seed into the dirt. He stopped. Carob takes seventy years to fruit. The planter would be bone before the first pod opened.

"Do you expect to eat from that?" Honi asked.

The old man did not hurry the answer. "My ancestors planted for me. I plant for those who come after me."

The logic was not hope. It was a debt paid forward. Honi sat down under a rock to think. Heat sat on the stone. The seed sat in the hole. His eyes closed.

He Woke to Fruit

He slept through a lifetime. When he woke, the stick was a tree, and the tree was heavy. A man stood in the branches gathering pods.

Honi called up. "Did you plant this?"

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

Seventy years. The psalm had put on bark and fruit. Honi stood. His knees remembered a younger man. The road did not. He walked toward his house with the taste of a question that had been answered in the body and not in the mouth.

No One Knew His Face

At the door he asked for himself. They showed him his grandson. He told the boy who he was. No one believed him. The Honi they kept was a name tied to a circle in the dust, a story a grandfather told. The man on the step was a stranger with that name in his mouth.

He went to the house of study. The sages were in the middle of a reading. "This analysis is as clear as in the days of Honi the Circle-Drawer," one said. Honi stepped in and told them he was Honi. They looked at him the way men look at a beggar who claims a throne. Respect needs a face it already knows. They did not have one for him.

The benches were the same wood. The arguments had moved on. His students were dead. The men who used his name like a measuring stick would not let him sit down as himself.

Companionship or Death

Honi prayed. He asked for the world he had known, the friends who knew his name, the room in which he was Honi. Or he asked to go. "Give me companionship, or give me death."

The prayer was answered. He died.

The saying was already a proverb by the time the teachers wrote it down. Honi's mouth had given it a body. A man can sleep through seventy years and wake able to walk. He cannot wake into a world that has spent his name without him and still live inside that name.

Another sleeper, called Onias, went under for a hundred years and rose to the same blank faces. The number changed. The door did not. Zion returned from Babylon and found the old addresses with new names on them. Honi had asked how that felt. Heaven put him under a rock and let the carob grow.

The tree kept fruiting. The grandson kept gathering. In the study house they still said "as clear as in the days of Honi," and no one in the room could have picked him out of a crowd.


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Sources

4 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

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

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · Public Domain

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)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · PD-US-pre-1929

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)

Retold in our words. Read the original at the link below.Project Gutenberg eBook #26711 · Public Domain

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)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · Public Domain

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