Benjamin (Hebrew: בִּנְיָמִין, Modern Binyamin Tiberian Binyāmîn) was the last-born of Jacob's twelve sons, and the second and last son of Rachel in Jewish, Christian and Islamic tradition. He was the founder of the Israelite Tribe of Benjamin. In the Biblical account, unlike Rachel's first son, Joseph, Benjamin was born in Canaan. He died in Egypt on the 11th of Marcheshvan (which was also his birthday) 1443 BC at the age of 111.[citation needed]. In the Qur'an, Benjamin is referred to as righteous young child, who remained with Jacob when the older brothers plotted against Joseph.
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According to the Torah, Benjamin's or in some countries Biniam's name arose when Jacob deliberately corrupted the name Benoni, the original name of Benjamin, since Benoni was an allusion to Rachel's dying just after she had given birth, as it means son of my pain.[1] Textual scholars regard these two names as fragments of naming narratives coming from different sources - one being the Jahwist and the other being the Elohist.[2]
The etymology of the name Benjamin is a matter of dispute, though most agree that it is composed of two parts - ben and jamin - the former meaning son of. The literal translation of Benjamin is son of right (as opposed to left), generally interpreted as meaning son of my right hand, though sometimes interpreted as son of the right side. Being associated with the right hand side was traditionally a reference to strength and virtue (cf sinister, which derives from the latin for left). This is, however, not the only literal translation, as the root for right is identical to that for south, hence Benjamin also literally translates as son of the south. This meaning is advocated by several classical rabbinical sources, which argue that it refers to the birth of Benjamin in Canaan, as compared with the birth of all the other sons of Jacob in Aram.[3] Modern scholars have instead proposed that, with the eponymous Benjamin being just a metaphor, son of the south/son of the right are references to the tribe's being subordinate to the more dominant tribe of Ephraim.[3]
In the Samaritan Pentateuch, the name is consistently written as בן ימים, with a terminal mem, making it Benjamim, and would literally translate as son of days. Some classical rabbinical literature argues that this was the original form of the name and was a reference to the advanced age of Jacob when Benjamin was born.[3]
According to classical rabbinical sources, Benjamin was only born after Rachel had fasted for a long time, as a religious devotion with the hope of a new child as a reward. By then Jacob had become over 100 years old.[3] Benjamin is treated as a young child in most of the Biblical narrative,[3] but at one point is abruptly described as the father of ten sons.[4] Textual scholars believe that this is the result of the genealogical passage, in which his children are named, being from a much later source than the Jahwist and Elohist narratives, which make up most of the Joseph narrative, and which consistently describe Benjamin as a child.[3]
The Torah's Joseph narrative, at a stage when Joseph is unrecognised by his brothers, describes Joseph as testing whether his brothers have reformed, by secretly planting a silver cup in Benjamin's bag, then publicly searching the bags for it, and after finding it in Benjamin's possession, demanding that Benjamin become his slave as a punishment.[5] The narrative goes on to state that when Judah (on behalf of the other brothers) begged Joseph not to enslave Benjamin and instead enslave him, since enslavement of Benjamin would break Jacob's heart. This caused Joseph to recant and reveal his identity.[5] The midrashic book of Jasher argues that prior to revealing his identity, Joseph asked Benjamin to find his missing brother (i.e. Joseph) via astrology, using an astrolabe-like tool;[3] it continues by stating that Benjamin divined that the man on the throne was Joseph, so Joseph identified himself to Benjamin (but not the other brothers), and revealed his scheme (as in the Torah) to test how fraternal the other brothers were.[3] However, some classical rabbinical sources argue that Joseph identified himself for other reasons.[3] In these sources, Benjamin swore an oath, on the memory of Joseph, that he was innocent of theft, and, when challenged about how believable the oath would be, explained that remembering Joseph was so important to him that he had named his sons in Joseph's honour;[3] these sources go on to state that Benjamin's oath touched Joseph so deeply that Joseph was no longer able to pretend to be a stranger.[3]
In the narrative, just prior to this test, when Joseph had first met all of his brothers (but not identified himself to them), he had held a feast for them;[6] the narrative heavily implies that Benjamin was Joseph's favorite brother, since he is overcome with tears when he first meets Benjamin in particular,[7] and he gives Benjamin five times as much food as he apportions to the others.[8] According to textual scholars, this is really the Jahwist's account of the reunion after Joseph identifies himself, and the account of the threat to enslave Benjamin is just the Elohist's version of the same event, with the Elohist being more terse about Joseph's emotions towards Benjamin, merely mentioning that Benjamin was given five times as many gifts as the others.[3]
The Qur'an, in the narrative of Joseph, refers to Benjamin as the righteous youngest son of Jacob.[9] Muslim tradition, however, fleshes out the details regarding Benjamin and refers to him as being born from Jacob's wife Rachel, and further links a connection, as does Jewish tradition, between the names of Benjamin's children and Joseph.[10]
Biblical scholars regard it as obvious, from their geographic overlap and their treatment in older passages, that originally Ephraim and Manasseh were considered one tribe, that of Joseph.[11] According to several biblical scholars, Benjamin was also originally part of this single tribe, but the biblical account of Joseph as his father became lost.[11][12] The description of Benjamin being born after the arrival in Canaan is thought by some scholars to refer to the tribe of Benjamin coming into existence by branching from the Joseph group after the tribe had settled in Canaan.[12] A number of biblical scholars suspect that the distinction of the Joseph tribes (including Benjamin) is that they were the only Israelites which went to Egypt and returned, while the main Israelite tribes simply emerged as a subculture from the Canaanites and had remained in Canaan throughout.[12][13] According to this view, the story of Jacob's visit to Laban to obtain a wife originated as a metaphor for this migration, with the property and family which were gained from Laban representing the gains of the Joseph tribes by the time they returned from Egypt;[12] according to textual scholars, the Jahwist version of the Laban narrative only mentions the Joseph tribes, and Rachel, and does not mention the other tribal matriarchs whatsoever.[12][14]
According to Genesis 46:21, Benjamin had ten sons: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. The name of his wife/wives are not given. Classical rabbinical tradition adds that each son's name honors Joseph:[3]
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A Khazar ruler (probably the bek), mentioned in the Schechter Text and the Khazar Correspondence, Benjamin was the son of the Khazar ruler Menahem and probably reigned in the late ninth and early tenth centuries CE.
The only extant account of Benjamin's reign comes from the Schechter Text, whose anonymous author reported a war between Benjamin's Khazars and a coalition of five nations: 'SY, TWRQY, 'BM, and PYYNYL, who were instigated and aided by MQDWN. "MQDWN", or Macedon, is used in medieval Jewish documents to refer to the Byzantine Empire, particularly under its Macedonian dynasty (867-1025). "TWRQY" can be identified with the Oghuz on Khazaria's eastern flank. The other three entities are less easily identifiable. In Khazarian Hebrew Documents of the Tenth Century, Omeljan Pritsak argued that "PYYNYL" was actually "PTzNK" Pecheneg, the misreading ascribed to the degradation of the letter itself. He further identified 'SY with the Asya, who he connects to the Burtas (traditionally allies of the Khazars) and 'BM with the remnants of the Onogurs and Bulgars still living in the Pontic steppes. The Schechter Text identifies the Alans as Benjamin's only allies in this war, stating that many of the Alans had adopted Judaism by that time.
The thylacine (/ˈθaɪləsiːn/ THY-lə-seen, or /ˈθaɪləsaɪn/ THY-lə-syn, also /ˈθaɪləsᵻn/;binomial name: Thylacinus cynocephalus, Greek for "dog-headed pouched one") was the largest known carnivorous marsupial of modern times. It is commonly known as the Tasmanian tiger (because of its striped lower back) or the Tasmanian wolf. Native to continental Australia, Tasmania and New Guinea, it is believed to have become extinct in the 20th century. It was the last extant member of its family, Thylacinidae; specimens of other members of the family have been found in the fossil record dating back to the late Oligocene.
Surviving evidence suggests that it was a relatively shy, nocturnal creature with the general appearance of a medium-to-large-size dog, except for its stiff tail and abdominal pouch (which was reminiscent of a kangaroo) and a series of dark transverse stripes that radiated from the top of its back (making it look a bit like a tiger). Like the tigers and wolves of the Northern Hemisphere, from which it obtained two of its common names, the thylacine was an apex predator. As a marsupial, it was not closely related to these placental mammals, but because of convergent evolution it displayed the same general form and adaptations. Its closest living relative is thought to be either the Tasmanian devil or the numbat. The thylacine was one of only two marsupials to have a pouch in both sexes (the other being the water opossum). The male thylacine had a pouch that acted as a protective sheath, covering his external reproductive organs while he ran through thick brush. The thylacine has been described as a formidable predator because of its ability to survive and hunt prey in extremely sparsely populated areas.