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Benjamin's Tribe Owned the Ground Under the Temple

Rachel named him son of my sorrow and died that night. Years later his tribe held the soil where the Temple altar stood.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Joseph Wept Over His Brother
  2. The Soil Under the Altar
  3. The Doors That Would Not Open
  4. God Prayed for That House

Rachel gave birth late in the night on the road. In her pain she named the boy Ben-Oni (בן אוני), son of my sorrow. Then she died. Jacob renamed him Benjamin, son of my right hand. It was the eleventh day of the eighth month, in the first year of the sixth week of that jubilee. They buried her on the way to Ephrath.

Benjamin's Tribe Owned the Ground Under the Temple Click for full size

He came into the world at the cost of the woman his father loved most. He grew up the youngest, the one kept back, the one whose appearance in Egypt would finally break a hidden brother.

Joseph Wept Over His Brother

Years later Joseph saw him and saw their father in his face. He ordered a feast. He had the animals slaughtered so the brothers could watch the sinew of the hip removed (Genesis 32:33). They still feared a trap. They offered back the money they had found in their sacks. The steward told them God had caused them to find a treasure, and brought out Simeon, grown stout in Egypt and unharmed.

When Joseph came in, Judah presented Benjamin, and they all bowed. Joseph asked after their father. From their words he understood that Isaac was dead. Judah handed him a letter in Jacob's hand. Joseph had to leave the room to weep. He came back and blessed Benjamin: "God be gracious unto thee, my son." The youngest, named in sorrow on a road, received a blessing the others had already had from Jacob.

The meal was set in three parts: one for Joseph, one for his brothers, one for the Egyptians. The sons of Jacob hesitated to eat. They had sold a brother once. They would not easily trust a table in Egypt.

The Soil Under the Altar

The tribe that came from him was small and sat at a seam, between the house of Judah and the northern tribes, on the hinge of the land. When David bought Araunah's threshing floor after the plague, the ground he bought sat in Benjamin's portion. Solomon built the Temple on that same dirt. Every tribe put money into the purchase. The soil itself, the mount under the altar, belonged to Benjamin. Not Judah. Not Levi. The youngest son's inheritance held the place where smoke would rise.

No tribe could claim the house as a private field. The silver came from all Israel. The land came from the boy named on the road. Placing the altar there put the nation's heart on the fracture line before the fracture arrived.

The Doors That Would Not Open

When Solomon brought the Ark into the Holy of Holies, the great doors of the sanctuary refused to open. He prayed. He offered twenty-four praises. He recited, "Lift up your heads, O you gates" (Psalms 24:7). The gates stayed shut. He had said, "I have built You an exalted house, a place for You to dwell in forever" (I Kings 8:13), and the doors would not move for that sentence.

He changed his mouth. "Lord God, do not turn away the face of Your anointed. Remember the acts of kindness of David Your servant" (II Chronicles 6:42).

The doors opened. The Ark went in. Fire came down on the offerings. The youngest tribe's ground received the Presence after the builder named his father instead of himself.

God Prayed for That House

God had been praying for that building since the days of Abraham. Not for a private shrine. For a house all Israel would share, each person an equal portion of the work, so that an earthly Temple could stand and a heavenly one could rest upon it. The stones would not be Solomon's boast. Even spirits and angels had a hand in the raising. The doors had waited for a man to stop claiming the house as his own built building.

Benjamin held the ground. Twelve tribes paid. David's kindness opened the gates. God's own prayer, older than the walls, leaned toward the mount. The boy named son of my sorrow had become, in his tribe's soil, the place where the altar stood.


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From the tradition

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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.

Bereshit Rabbah 56:10Bereshit Rabbah

Translation of the source text.Midrash Rabbah -- TE · Public Domain

"And Abraham called the name of that place 'The LORD will see'" (Genesis 22:14). Rabbi Yochanan said: Abraham said before Him: Master of the worlds, when You said to me, "Take now your son, your only son" (Genesis 22:2), I had what to reply: yesterday You said to me, "For through Isaac shall your seed be called" (Genesis 21:12), and now You say, "Take now your son" and so forth. But, God forbid, I did not do so; rather I suppressed my mercy in order to do Your will. So may it be Your will, O LORD our God, that when the children of Isaac come to transgressions and evil deeds, You will remember on their behalf that binding, and be filled with mercy upon them.

Rabbi Berekhyah in the name of Rabbi Chelbo said: Before Shalem existed, the Holy One, blessed be He, made for Himself a tabernacle and would pray within it, as it is said: "In Salem also is His tabernacle, and His dwelling place in Zion" (Psalms 76:3). And what would He say? May it be My will that I see the building of My house.

Another interpretation: This teaches that the Holy One, blessed be He, showed him the Temple destroyed and built, destroyed and built, as it is said: "The name of that place 'The LORD will see'" (Genesis 22:14) - here it is built. "As it is said this day: In the mount of the LORD" (Genesis 22:14) - here it is destroyed, as it is said: "For the mount Zion, which is desolate" (Lamentations 5:18). "The LORD will be seen" (Genesis 22:14) - built and perfected in the time to come, in the manner of what is said: "For the LORD has built up Zion, He has appeared in His glory" (Psalms 102:17).

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Legends of the Jews, I. Joseph, Joseph And BenjaminLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1494, The Legends of the Jews, Volume 2 · Public Domain

The Bible gives us a glimpse, but the Jewish tradition, particularly in works like Legends of the Jews by Ginzberg, really fills in the emotional and narrative gaps.

The reunion, after years of separation and Joseph's rise to power, was intensely emotional. Especially with Benjamin, Joseph's full brother, finally standing before him. Ginzberg paints a picture of Joseph seeing a reflection of their father, Jacob, in Benjamin. He ordered his steward, Manasseh (also his son), to prepare a feast.

This wasn’t just any meal. Joseph, even before the formal revelation of the Torah, observed the Sabbath! So, this was a special Sabbath meal. To ease their concerns about ritual purity, Joseph made sure his brothers saw the animals slaughtered according to Jewish law – removing the gid hanasheh, the sinew of the hip (Genesis 32:33).

Despite the invitation, the brothers were wary. They suspected a trap, fearing it was a ploy to seize them and their donkeys because of the mysteriously returned money. They were so concerned that they equated the loss of their animals with the loss of their freedom. They told the steward they were in reduced circumstances and now depended on him, offering the money they had found. The steward reassured them, saying God had caused them to find a treasure. He then brought out Simon, who, had grown quite stout during his time in Egypt and assured his brothers of the good treatment he was receiving.

When Joseph finally appeared, Judah presented Benjamin, and they all bowed before him. Joseph questioned them about their father and grandfather. From their words, "Thy servant our father is well; he is yet alive," Joseph understood that his grandfather Isaac had passed away. Midrash Rabbah tells us Isaac died when Joseph was released from prison. God’s joy in Joseph's liberation was mingled with sorrow for Isaac’s passing.

Then, Judah handed Joseph a letter from their father. Overcome by the familiar handwriting, Joseph had to excuse himself to weep. Returning, he blessed Benjamin with the words, "God be gracious unto thee, my son." This blessing, Ginzberg suggests, compensated Benjamin for not being included in a previous blessing from Jacob.

The meal itself was divided into three sections: one for Joseph, one for his brothers, and one for the Egyptians. The sons of Jacob hesitated to eat, afraid the food wasn’t prepared according to Jewish law. As a result this was a punishment for Joseph for having previously accused his brothers of not observing the dietary laws. The Egyptians, on the other hand, couldn't eat with the sons of Jacob because they worshipped animals the Israelites consumed.

According to Legends of the Jews, Joseph, feigning knowledge, assigned seats to his brothers according to their age and status. He seated sons of the same mother together. And then came Benjamin. Joseph declared he would sit next to Benjamin, as the youngest had no full brother to sit beside, and Joseph, of course, was in a similar position. The brothers were astonished.

During the meal, Joseph showered Benjamin with extra portions, followed by his wife Asenath, and his sons, Ephraim and Manasseh. Benjamin received four times the portions of his brothers! It was the first time in twenty-two years that Joseph and his brothers tasted wine together. They had been living like Nazarites, those who abstain from wine, the brothers because of their guilt over Joseph, and Joseph because of his grief for his father.

Joseph then engaged Benjamin in conversation. He asked about his family, his wife, and his ten sons, asking the meaning behind their unusual names: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. Benjamin explained each name was a memorial to Joseph and his suffering: Bela, because Joseph disappeared; Becher, because he was their mother’s firstborn; Ashbel, because he was taken from their father; Gera, because he was a stranger in a strange land; Naaman, because he was lovely; Ehi, because they shared both parents; Rosh, because he was the head of the brothers; Muppim, because he was beautiful; Huppim, because he was slandered; and Ard, because he was as beautiful as a rose.

Then, Joseph used his magic astrolabe, a device that revealed hidden truths, and asked Benjamin if he knew anything about this type of wisdom. Benjamin revealed that he was also skilled in wisdom, taught to him by their father. Looking at the astrolabe, Benjamin shockingly realized the man on the throne was Joseph.

"What hast thou seen?" Joseph asked, noticing Benjamin's astonishment.

"I can see by this that Joseph my brother sitteth here before me upon the throne," Benjamin replied.

Joseph confirmed his identity but cautioned Benjamin to secrecy. He planned to test his brothers’ loyalty. He would send them home, then have them brought back, and see if they would fight for Benjamin’s freedom. If they did, Joseph would know they had truly repented. He then inquired about what they had told their father after selling him into slavery, hearing the story of the coat dipped in blood. Joseph recounted his own experience after being sold: being stripped, given an apron, and driven off by the Ishmaelites after being sold.

Finally, Joseph dismissed his brothers. He let them start their journey home, but not at night. He feared they would get into a fight with his servants, and knew the sons of Jacob were like wild beasts at night.

What does this extended reunion story tell us? It’s more than just a family drama. It's a story about repentance, reconciliation, and the enduring bonds of brotherhood. It shows us how even after years of pain and separation, forgiveness and love can still triumph.

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Book of Jubilees 33:1Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

The birth of a child, for instance, can be a moment of overwhelming happiness tinged with the pain of labor, the worry for their future. The story of Benjamin's birth, as recounted in the Book of Jubilees, captures this very essence.

It's a story of life, loss, and the enduring strength of family.

It expands on the narratives, often providing specific dates and details that add layers to the familiar accounts.

In this telling, we learn that Rachel, Jacob's beloved wife, gave birth to a son late one night. In her pain, she named him "Ben-Oni", "Son of my sorrow." Can you imagine the raw emotion in that moment? The physical toll on her body, the vulnerability of bringing new life into the world.

But Jacob, ever the patriarch, steps in. He renames the child Benjamin, meaning "Son of my right hand," or perhaps, "Son of the South." This renaming is significant. It’s Jacob reclaiming the narrative, choosing hope and blessing over sorrow and pain. The Book of Jubilees tells us this happened on the eleventh day of the eighth month, in the first year of the sixth week of this particular jubilee cycle. It's a level of detail that makes the story feel so concrete, so real.

Tragically, Rachel dies during or shortly after childbirth. A moment of immense joy is immediately followed by profound grief. She is buried in the land of Ephrath, which the text clarifies is the same as Bethlehem. Think of that: Bethlehem, the future birthplace of another figure central to faith and history. The layers of significance just keep unfolding.

Jacob, in his sorrow and love, erects a pillar on her grave, marking her final resting place. It’s a physical reminder of his love, a landmark for future generations. The Book of Jubilees tells us the pillar was built “on the road above her grave”. A lasting monument to a love story cut short.

After this devastating loss, Jacob journeys on, settling south of Magdalâdrâ’êf. We don’t know much about this location, but its inclusion emphasizes the continuing journey of Jacob and his family. Life goes on, even in the face of unimaginable grief.

The story of Benjamin's birth and Rachel's death in the Book of Jubilees is more than just a historical account. It's a deeply human story of joy, sorrow, love, and loss, all intertwined. And perhaps, most importantly, it shows us the power of choosing hope, even when sorrow seems overwhelming. What name would you choose for your child in such a moment?

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Bamidbar Rabbah 14:3Bamidbar Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Bamidbar Rabbah turns to When Solomon's Temple Doors Refused to Open for the Ark.

The scene: Solomon, the wisest of men, has built the magnificent Temple in Jerusalem. He's ready to bring the Ark of the Covenant, the most sacred object in Israel, into its designated place within the Holy of Holies. But, according to this Midrash (rabbinic interpretive commentary), something strange happens. The gates refuse to open!

Solomon, confident in his power and piety, begins to pray. He offers twenty-four supplications, drawing from verses like, "But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain You; how much less this house that I have built!" (II (Chronicles 6:1)8) and continuing until "Now therefore arise, O Lord God, into Your resting place, You, and the ark of Your might..." (II (Chronicles 6:4)1). Still, nothing. The gates remain stubbornly shut. He even tries reciting the verse from Psalms – "Lift up your heads, O you gates!" (Psalms 24:7, 9) – but to no avail.

Why this sudden cosmic resistance? What could possibly be holding back the Divine Presence?

The answer, according to our text, lies in Solomon’s own ga’avah – his arrogance. He had proclaimed, "I have built You an exalted house, a place for You to dwell in forever" (I (Kings 8:1)3). But Rabbi Yaakov son of Rabbi Yehuda bar Yeḥezkel interprets this as Solomon taking too much credit. He built a "built building," implying he believed he alone was responsible for this great achievement.

Rabbi Yehuda, quoting Rabbi Yosef, reminds us that everyone assists the king, and surely everyone assists the King of Kings, the Kadosh Baruch Hu, the Holy One, blessed be He. Even spirits, demons, and angels play a part. Rabbi Berekhya even points out that the Temple was built “in its construction” (I Kings 6:7) – implying it almost built itself! Stones miraculously transported themselves into place. Rabbi Abbahu draws a parallel to Daniel, where a stone miraculously appeared to cover the lion’s den (Daniel 6:18), emphasizing that if such miracles happen for mortal kings, how much more so for the King of Kings?

Only when Solomon humbles himself and remembers the merit of his father, David, does the situation change. "Lord God, do not turn away the face of Your anointed; remember the acts of kindness of David Your servant" (II (Chronicles 6:4)2). Immediately, the gates open, the Ark enters, the Divine Presence descends, and fire consumes the offerings (II Chronicles 7:1).

This story isn't just about a historical event; it's a powerful lesson about humility and recognizing our place in the grand scheme of things.

But the text doesn't stop there. It goes on to explore the meaning of "King of Glory" (Melech haKavod). Rabbi Simon explains that God is called the King of Glory because He bestows honor (kavod) upon those who fear Him. This idea of God giving glory to those who are devoted to Him is a recurring theme. The Midrash illustrates this point with several examples. Miriam’s merit caused the Divine cloud to linger (Numbers 12:15). God spoke to Moses in Moses' own voice, showing intimacy and respect (Exodus 19:19). Even in difficult times, God was with Joseph (Genesis 39:2, 23), and his master recognized it.

Another interpretation focuses on the coverings of the Tabernacle vessels, particularly the Ark. While everything else was covered with tachash hides, the Ark had an additional covering of sky-blue wool (Numbers 4:6). This was to distinguish it, to give it extra honor, befitting the King of Glory.

Ḥizkiya points out that the sky-blue dye, or tekhelet, used in ritual fringes (tzitzit) is special because it evokes a chain of associations: grass, sea, firmament, rainbow, cloud, Throne, and ultimately, the Glory of God (Ezekiel 1:28). Wearing tekhelet is thus a way of connecting to that Divine Glory.

The text further emphasizes that unlike earthly kings, who jealously guard their symbols of power, God shares His glory. He allows Elijah to ascend to heaven in a storm (II (Kings 2:1)1), Solomon to sit on the throne of the Lord (I (Chronicles 29:2)3), and Moses to wield His staff (Numbers 20:9). He even bestows glory and grandeur upon the messianic king (Psalms 21:6).

Finally, the story of Joseph is revisited. Because Joseph feared God and resisted temptation (Genesis 39:9), God allowed His presence to rest upon Joseph’s master (Genesis 39:3). Joseph’s piety was so profound that even his blessings were noticed. And as a reward for Joseph's righteousness, his descendant was granted the privilege of offering sacrifices on the holy day (Numbers 7).

So, what does all this mean for us? It's about recognizing that we are part of something much larger than ourselves. And it's about striving to live with humility, integrity, and a deep reverence for the Divine. Because ultimately, the gates of glory open not for those who demand entry, but for those who approach with a humble and grateful heart.

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