Parshat Miketz5 min read

Joseph Asked Benjamin the Names of His Ten Sons

The Egyptian governor made small talk with the youngest brother. How many sons do you have? Ten. And what are they called?

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Small Talk in the Governor's Room
  2. Ten Names for One Brother
  3. The Goblet on the Table
  4. Rachel's One More Son
  5. The Tribe That Held the Sleeping Things
Joseph Asked Benjamin the Names of His Ten Sons Click for full size

Small Talk in the Governor's Room

The Egyptian stood next to him and made conversation, the way an official does with a foreigner he has decided to be gracious to.

"Do you have sons?"

"Yes."

"How many?"

"Ten."

"What are their names?"

Benjamin did not know he was talking to Joseph. He knew he was the youngest of eleven surviving brothers, that the twelfth had gone missing on a road in Canaan a lifetime ago, and that his father had never stopped. He answered the question honestly, and the honest answer was that every one of his sons was named after the same man.

Ten Names for One Brother

"I had a brother," Benjamin said. "His deeds were fine and pleasant, and he was taken from me, and I gave my children names out of what happened to him."

Then he went through them, one at a time, in front of the man asking.

Bela, because he was swallowed up out of my hands. Bekher, because he was my firstborn brother. Ashbel, because he was taken captive from me. Gera, because he is living in a foreign country. Naaman, because his deeds were pleasant and his ways were pleasant. Ehi, because he was my full brother, my mother's other son, the only one. Rosh, because he was the head over me and the head of all the brothers.

Mupim, because he was fine in every respect, and because the rulings that Shem and Ever handed down to Jacob, Jacob handed to him, mouth to mouth.

Hupim, because he never saw my wedding canopy and I never saw his.

Ard, because he was like a rose. And because when they brought my father the coat and told him a wild animal had eaten him, my father said he would go down to the grave mourning.

Ten names. The man he had named them for was standing an arm's length away in a linen collar, listening to his own funeral being read out by a brother who had gone on grieving him for twenty-two years.

The Goblet on the Table

Joseph said nothing.

He had already run the test. He had planted the silver goblet in Benjamin's sack himself, sent the steward after them, brought them back into the room as thieves, and watched to see whether these were still the men who had sold a brother.

They were not. Judah stepped forward and offered his own body for Benjamin's, and that was when Joseph gave up. He cleared the Egyptians out of the room and said the sentence in Hebrew and the brothers could not answer him.

Rachel's One More Son

The boy in the middle of it had been prayed for by name before he existed. When Rachel finally bore a son she called him Joseph and said, "May the Lord add me another son," and the sages counted her tongue among the choice silver of the righteous, because she got what she asked for and it killed her. Benjamin was born on the road. She named him son of my sorrow with the last breath she had, and Jacob changed it on the spot to son of the right hand.

Jacob was a hundred years old that day. Benjamin was thirty when the family went down into Egypt, and the two numbers together make the hundred and thirty that the tribe's prince later weighed out in silver at the Tabernacle, a dish for a mother and a bowl for a goblet, offered in the order they happened.

The Tribe That Held the Sleeping Things

Generations later a psalm calls three tribes by name and asks God to wake up: rouse Your might before Ephraim and Benjamin and Manasseh, and come and save us. Joseph's two sons stand on either side. The brother they were named around stands between them, exactly where he stood in the governor's room.

The rabbis counted five things asleep in the world, and the psalm is trying to wake all five: the might of God, the rainbow, the sword, the arm, and the jealousy. None of them is gone. Every one of them is lying down.

Benjamin's portion of the land got the Temple built on it. Two kings came out of his tribe, and two redeemers, Mordecai and Esther. Benjamin was given five times as much food at Joseph's table and five changes of clothing when the brothers were sent home, and the last man of that tribe to be counted this way walked out of a Persian palace in five royal garments, in blue and white, wearing a great gold crown, with the decree against his people already reversed.

BenjaminTribesCreationPsalmsJacobJosephGenesisGinzbergBereshit RabbahReunionPatriarchs
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From the tradition

Sources

5 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.

Midrash Tehillim 80:3Midrash Tehillim

Translation of the source text.OYW · Public Domain

"Before Ephraim and Benjamin and Manasseh" (Psalms 80:3). Five things are asleep in the world. Might, as it is said, "Rouse Your might" (Psalms 80:3). The bow, as it is said (Habakkuk 3:9), "Your bow is laid utterly bare." The sword, as it is said (Zechariah 13:7), "O sword, awake against My shepherd." The arm, as it is said (Isaiah 51:9), "Awake, put on strength, O arm of the LORD." And zeal, as it is said (Isaiah 42:13), "Like a man of war He rouses zeal." Thus, "Before Ephraim and Benjamin and Manasseh, etc." "And come to save us" (Psalms 80:3).

Rabbi Hilkiah said in the name of Rabbi Abbahu: "And come" is written in full spelling, indicating that all the salvation is Yours. "O God, restore us, and let Your face shine, that we may be saved" (Psalms 80:4). Rabbi said: We have nothing but the shining of Your face.

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Bamidbar Rabbah 14:8Bamidbar Rabbah

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

Avidan son of Gidoni brings Benjamin's offering, and Bamidbar Rabbah finds Rachel, dawn, and creation folded into the gift.

The Torah tells us, "On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni" (Numbers 7:60). But why did Benjamin offer his gifts after the sons of Joseph, Ephraim and Manasseh? It seems like a simple detail, but the Rabbis of the Midrash (rabbinic interpretive commentary) ask this very question! Bamidbar Rabbah offers a beautiful explanation: Just as the Divine Presence, the Shekhinah (the Divine Presence), rested in Joseph’s portion in Shilo, so too, it later resided in Benjamin’s portion with the Temple in Jerusalem. There's a symmetry, a balance, in the placement of holiness.

Another explanation connects to the verse, "Rouse Your might before Ephraim, Benjamin, and Manasseh, and come to our rescue" (Psalms 80:3). The Midrash emphasizes that Ephraim and Manasseh are inseparable, almost like two sides of the same coin. But Benjamin, nestled in between, is crucial to their dynamic.The Midrash plays with the Hebrew word for "dish," kaarat. Instead of reading it literally, the Rabbis suggest reading it as akeret, which alludes to Rachel.

Why Rachel? Because, as Bamidbar Rabbah points out, she was the "pillar of the household," the ikar, the very essence of Jacob’s family. “The sons of Rachel, Jacob’s wife: Joseph and Benjamin” (Genesis 46:19). And it says: “Rachel died on me” (Genesis 48:7). This connection to Rachel is further emphasized by the phrase "One silver." The Midrash explains that Benjamin's birth was a direct result of Rachel's prayer. Remember when she named Joseph, saying, "May the Lord add another son for me" (Genesis 30:24)? The Rabbis connect this to the verse, "The tongue of the righteous is choice silver" (Proverbs 10:20), specifically referring to the powerful and effective words of a righteous woman.

The weight of the dish, "one hundred and thirty," is also significant. Bamidbar Rabbah connects it to Jacob's age when Benjamin was born – one hundred years old. This is why he was named Benjamin [Binyamin], meaning "son of my right hand" or, as the Midrash creatively interprets, "son of yamin." The numerical value (gematria) of yamin (ימין) – Yod (10), Mem (40), Nun (50) – adds up to 100! Jacob was 100 and Benjamin was thirty years old when they went down to Egypt, totaling one hundred and thirty.

Moving on to the "one silver basin of seventy shekels," the Midrash connects this to Joseph. This basin, resembling a goblet, recalls Joseph's famous goblet, which he used to test his brothers' righteousness regarding Benjamin. The Rabbis explain that when Joseph saw Judah's willingness to sacrifice himself for Benjamin, he knew his brothers had truly repented. The numerical value (gematria) of the Hebrew word for wine, yayin (יין), which Joseph would have drunk from the goblet, is seventy (Yod - 10; Yod - 10; Nun - 50).

Bamidbar Rabbah concludes that "Both of them full" – Joseph and Benjamin – were equal. Just as the Tabernacle rested in Joseph's portion in Shilo, the Temple later found its home in Benjamin's portion in Jerusalem.

But the offerings don’t stop there! There's "one gold ladle of ten shekels, filled with incense" (Numbers 7:62). The Midrash associates this with the ten sons that Benjamin had when he went down to Egypt, all of whom were righteous individuals. "The sons of Benjamin: Bela, and Bekher, [and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Hupim, and Ard]" (Genesis 46:21).

And what about the animal offerings? "One young bull, one ram, one lamb in its first year, as a burnt offering" (Numbers 7:63). According to Bamidbar Rabbah, these three species symbolize the three times the Temple would be built in Benjamin's territory: during the eras of Solomon, the return from Babylonian exile, and the Messianic Era.

The "one goat as a sin offering" (Numbers 7:64) is linked to the Temple built by Herod. This Temple, constructed by a king considered sinful, served as atonement for his actions, particularly the killing of the Sages of Israel (Bava Batra 4a).

Finally, "And for the peace offering, two bulls..five rams, five goats, five lambs in their first year" (Numbers 7:65). The two bulls represent the two kings who came from Benjamin: Saul and Ish Boshet. Alternatively, they symbolize the two redeemers: Mordechai and Esther. The groupings of five animals each represent the multiple blessings Benjamin received: his portion being five times greater than his brothers' (Genesis 43:34); the five changes of garments given to him (Genesis 45:22); and Mordechai's five royal garments (Esther 8:15).

So, what does it all mean? The Rabbis in Bamidbar Rabbah aren't just giving us historical or legalistic interpretations. They're showing us how deeply interconnected everything is within the Jewish tradition. From familial connections to geographical locations, from the Temple's history to the future Messianic Era, every detail is significant.

And perhaps, the most powerful message is this: Even seemingly small offerings, like those of Avidan, can be a source of immense blessing. "This was the offering of Avidan…" the Torah emphasizes. Because he presented his offering with intention and in the proper order, God Himself lauded his gift. What offerings, big or small, are we bringing to the world? And what blessings might they unlock?

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Bereshit Rabbah 94:8Bereshit Rabbah

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

Bereshit Rabbah turns to Benjamin's Sons Named After the Brother He Never Met.

Consider the passage in (Genesis 46:21): "And the sons of Benjamin: Bela, and Bekher, and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Ḥupim, and Ard." Just a list. But Bereshit Rabbah, that incredible collection of rabbinic interpretations, opens it up for us.

The Midrash (rabbinic interpretive commentary) imagines a scene where Joseph, now a powerful figure in Egypt, is reunited with his brother Benjamin. He asks Benjamin about his sons. Benjamin replies that he has ten. Joseph, curious, asks for their names.

Here's where it gets really interesting. Benjamin doesn't just rattle off a list of names. Instead, each name becomes a lament, a coded message about the brother he lost – Joseph himself! According to Bereshit Rabbah, Benjamin explains that he named his sons based on the pain and longing he felt after Joseph disappeared.

"Bela," Benjamin says, is because Joseph was "swallowed up" (nivla) from him. "Bekher" reminds him that Joseph was his firstborn (bekhor) brother. "Ashbel" signifies that Joseph was taken captive (nishba). "Gera" represents Joseph residing (gar) in another land. "Naaman" reflects that Joseph's actions were fine (na’im) and pleasant (ne’imim). "Eḥi" means that Joseph was his full-fledged brother (aḥi).

"Rosh" is particularly poignant. Benjamin explains that Joseph was a leader (rosh) for him, the head (roshan) of his brothers. This even ties into (Deuteronomy 33:16), which says, "May his blessing rest on the head of [lerosh] Joseph."

But wait, there's more. "Mupim" speaks to Joseph's wisdom and knowledge. Bereshit Rabbah explains that Joseph was exceedingly fine (yafeh) and that he absorbed the teachings that Shem and Ever transmitted to Jacob - directly from their mouths (mo pihem).

And then, the gut punch: "Ḥupim" signifies that Benjamin did not see Joseph's wedding canopy (beḥupati), nor did Joseph see his (beḥupato). The family concealed (veḥipu) matters concerning Joseph, claiming, "A savage beast devoured him" ((Genesis 37:33)).

Finally, "Ard" is like a rose (vered), but also echoes Jacob's sorrowful statement in (Genesis 37:35): "For I will descend [ered] mourning to my son to the grave."

Wow. Talk about layers of meaning. What seems like a simple name list is really a powerful evidence of familial love, loss, and enduring memory.

But the Midrash doesn't stop there. It continues with the sons of Naphtali ((Genesis 46:24)): "Yaḥtze'el, and Guni, and Yetzer, and Shilem." Here, the interpretations take a slightly different turn, focusing on the character traits and potential flaws of Naphtali's descendants.

According to Bereshit Rabbah, the creations of Naphtali's sons were twisted (muftalin) on seventy-two heddles – a reference to weaving and perhaps their skill, but also a hint of complexity. "Yaḥtze'el" suggests they broke (sheḥitzu) idols and made cutting remarks (metzaḥtzeḥin) about idolatry. "Guni" implies they spoke in derogatory (megunim) language. "Yetzer" indicates that their evil inclination was stronger than that of others. And "Shilem" suggests they were devoted (mushlamim) to their inclination or, alternatively, devoted to God despite it, and that they repaid (umshalmin) goodness with evil.

Now, some commentaries, like Yefeh To’ar, offer more positive spins, suggesting that "Shilem" could mean devotion to God, but the overall tone is certainly more critical than the interpretation of Benjamin's sons' names.

So, what does all this mean for us? it weaves human emotion, hidden meanings, and endless opportunities for interpretation. Even seemingly mundane lists of names can hold profound stories of love, loss, and the complexities of human nature. And it invites us to look deeper, to ask questions, and to find our own connections to these ancient narratives. What hidden stories might we What names carry unspoken burdens or untold tales? Maybe it's time to start listening more closely.

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Legends of the Jews 1:405Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Take the blessing Jacob gave to his youngest son, Benjamin. It seems straightforward, but the Rabbis saw in it a glimpse into the future of the entire Israelite nation.

Jacob, on his deathbed, declared that Benjamin would be "a wolf that ravineth" (Genesis 49:27). A rather fierce image, wouldn't you say? But what did it really mean?

The Midrash (rabbinic interpretive commentary), that treasure trove of rabbinic interpretation, doesn't take things at face value. It digs deeper. The Rabbis saw in Jacob's words a prophecy that the tribe of Benjamin would produce both Israel's first king and its last great leader: Saul, who, despite his later troubles, was indeed the first king, and Esther, the heroine of the Purim story, who saved the Jewish people from annihilation. Both, remarkably, were from the tribe of Benjamin.

There's more. According to Legends of the Jews, Ginzberg’s masterful compilation of Jewish folklore, Benjamin's inheritance in the Holy Land mirrored these extremes. Jericho, located in Benjamin's territory, was known for its early-ripening fruits, while Beth-el, also within Benjamin's borders, ripened its fruits later than any other region. It's almost as if Benjamin's portion of the land was destined to hold both beginnings and ends, early harvests and delayed gratification.

Jacob's blessing also hinted at the service in the Beit HaMikdash, the Holy Temple. The Temple, the very heart of Jewish worship, stood within the territory of Benjamin. In Genesis Rabbah 99:2, we find this connection clearly drawn.

And that "wolf that ravineth" imagery? It wasn't just about power. The Rabbis also associated it with Ehud, the judge, a Benjamite who, as the Book of Judges recounts, cleverly and courageously defeated Eglon, the king of Moab. Ehud was a scholar and a warrior, a man of both intellect and action.

There’s another, perhaps darker, association too. Jacob may have also been alluding to the infamous story of the Benjamites who, as recounted in the Book of Judges, captured wives by cunning and force. This episode, filled with complexity and moral ambiguity, reminds us that even within a blessed tribe, human failings can exist.

So, what do we take away from this? Jacob's blessing of Benjamin, seemingly simple, becomes a rich tradition woven with threads of leadership, territory, service, and even moral challenges. It shows us how the Rabbis found meaning in every word, every phrase, revealing layers of prophecy and historical significance within the sacred text.

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Midrash Mishlei 8:4Midrash Mishlei

Translation of the source text.Midrash Mishlei (Buber), trans. AI-assisted draft · CC-BY

Rabbi Chanina said: Come and see how good a thing the Holy One, blessed be He, created in His world before the world was created, and what is it? The Torah. There we learned: "Seven things were created before the creation of the world, and these are they: the Torah, the Throne of Glory, the Temple, repentance, the Garden of Eden, Gehinnom, and the name of the Messiah." The Throne of Glory, from where? As it is said, "Thy throne is established from of old" (Ps. 93:2). The Temple, from where? As it is said, "A throne of glory, exalted from the beginning, is the place of our sanctuary" (Jer. 17:12). The Garden of Eden, from where? As it is said, "And the LORD God planted a garden in Eden, from aforetime" (Gen. 2:8). Gehinnom, from where? As it is said, "For Tophet is ordained from of old" (Isa. 30:33). Repentance, from where? As it is said, "Before the mountains were brought forth" (Ps. 90:2), and it is written after it, "Thou turnest man back to contrition, and sayest, Return, ye children of men" (Ps. 90:3). The name of the Messiah, from where? As it is said, "May his name endure for ever; before the sun, may his name flourish" (Ps. 72:17). The Torah, from where? As it is said, "The LORD possessed me as the beginning of His way, before His works of old" (Prov. 8:22).

What is written above it? "That I may cause those that love me to inherit yesh (substance), and I will fill their treasuries" (Prov. 8:21). In the time to come the Holy One, blessed be He, will cause every single righteous person to inherit three hundred and ten worlds [the word yesh has the numerical value of 310, by gematria; hence "to inherit yesh" is read as three hundred and ten]; therefore it is said "that I may cause those that love me to inherit yesh." In the beginning the Torah was in the heavens, as it is said, "Then I was beside Him as a nursling (amon), and I was His delight day by day" (Prov. 8:30); and afterward Moses went up and brought her down to the earth and gave her to humankind, as it is said, "Rejoicing (mesacheket) in His habitable earth, and my delights were with the sons of man" (Prov. 8:31).

Rabbi Alexandri said: What is "rejoicing in His habitable earth"? From this you learn that ten names were given to the earth, and these are they: eretz, adamah, charvah, yabbashah, arka, tevel, cheled, reshit, gei, sadeh, eretz ["earth"], because the sons of man run (ratzim) upon it; adamah ["ground"], because from it Adam (Adam ha-Rishon, the first man) was created; charvah ["dry land"], because the waters lay it waste (macharivin); yabbashah ["dry land"], from the time it received (kibblah) the blood of Abel [reading it as the earth that drank the spilled blood]; arka ["earth," Aramaic], because it fled (barchah) before the Holy One, blessed be He, when He wished to give Israel the Torah on Mount Sinai; tevel ["world"], because it is seasoned (metabbelet) with its fruits; cheled ["world," "duration"], because the sons of man are transient (chaludim) upon it; reshit ["beginning"], because it is the beginning of all the work of creation (ma'aseh bereshit); gei ["valley"], because it is made with hills (geva'ot); sadeh ["field"], because it is made into fields (sadot).

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