- Parts only lien missing transmission manual. BENJAMIN & MEDWIN CAFFE ESPRESSO # 7500 $58 (Brooklyn) pic hide this posting restore restore this posting. Favorite this post Nov 29 cappuccino espresso machine /restaurant equipment.
- The youngest of the 12 sons of Jacob in the Bible. It means 'son of the south' and possibly also 'son of my old age.' Well-known Benjamins: Benjamin Franklin; journalist Ben Bradlee; Dustin Hoffman's character in The Graduate.
- Modeled on the original aluminum Vesuviana, and known at various times as The Bellman Xcell's Via Veneto CX-25 Benjamin & Medwin's Caffe Espresso Elebak (different exterior shape, same parts) STOVETOP STAINLESS STEEL ESPRESSO & CAPPUCCINO MAKER. The super-cheap machines, which I hear about every couple of days, come from ebay bargains gone bad.
Benjamin was assigned to the land between Ephraim, and extending to Judah, Jordan River, and other cities including Gibeah and Bethel. There were also several towns in the Book of Joshua that were all the possession of Benjamin. We would like to show you a description here but the site won’t allow us.
Bellman Espresso & Cappuccino Maker Parts & Instructions
Bellman Parts
Modeled on the original aluminum Vesuviana, and known at various times as The Bellman, Xcell’s Via Veneto CX-25, Benjamin & Medwin’s Caffe Espresso, Elebak (different exterior shape, same parts) Stovetop Stainless Steel Espresso & Cappuccino Maker
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Bellman Use & Care Instructions
GENERAL INFORMATION
This Espresso & Cappuccino Coffee maker, model CX-25, is a stovetop type intended for household use only.
This machine has a charming, classic appearance with heavy 18/8 stainless steel construction, safety valve, and heat resistant bakelite.
The Espresso & Cappuccino Coffee machine makes espresso using the steam pressure method. The espresso is prepared by forcing live steam and hot water, under the pressure of boiling water, through dark-roast coffee grounds, extracting all of their pure flavor and aroma. Since boiling destroys some of the natural elements that make espresso’s flavor and aroma, espresso connoisseurs prefer using the pressurized steam-vapor method. The remaining water is used to produce steam. “Cappuccino is the name for a hot coffee consisting of approximately 1/2 to 2/3 cup espresso and 1/3 to 1/2 cup of hot, frothed milk. You may add sugar, a light sprinkling of powdered cinnamon, nutmeg, or grated orange peel, or top with cream and chocolate, according to taste.
Espresso is served in a 2-1/2 oz demitasse size cup.
9 demitasse cups equal about 15-17 oz of espresso.
You can make 3, 6 or 9 cups of espresso by using the brew basket “reducer” in this machine.
MACHINE CLEANING
A) When it is New
Before using for first time, rinse all parts thoroughly with hot water. No soap or scouring is necessary. After all parts have been rinsed, follow the directions for preparing espresso, except do not load any coffee into the brew basket. After the coffee valve has been steam-cleaned, close it and then open the steam valve for a few moments. This procedure may be repeated periodically if it appears that either of the valves have become partially blocked.
B) Regular Cleaning
1) Remove coffee maker from heat source.
2) Open the coffee and/or steam valve, releasing all the pressure, and wait until the machine is cool.
3) Unscrew and remove the tightening knob.
4) Remove and rinse the top lid.
5) Take out the brew basket and reducer, if used. Discard coffee grounds.
6) Rinse the boiler, brew basket, and reducer with hot water. No soap or scouring is necessary, and might leave a residue which could affect coffee taste.
7) Wipe clean with a soft, dry cloth. Do not use abrasive cleaners or scouring pads on the surfaces, since permanent scratching may result.
2) Open the coffee and/or steam valve, releasing all the pressure, and wait until the machine is cool.
3) Unscrew and remove the tightening knob.
4) Remove and rinse the top lid.
5) Take out the brew basket and reducer, if used. Discard coffee grounds.
6) Rinse the boiler, brew basket, and reducer with hot water. No soap or scouring is necessary, and might leave a residue which could affect coffee taste.
7) Wipe clean with a soft, dry cloth. Do not use abrasive cleaners or scouring pads on the surfaces, since permanent scratching may result.
NOTE: For easier cleaning, clean off both the coffee and steam valves immediately after use.
HOW TO PREPARE ESPRESSO
A) Before operating, you will need to prepare:
1) Clean espresso maker
2) Finely ground espresso coffee
3) Espresso cups and clean carafe
4) Leveling spatula
2) Finely ground espresso coffee
3) Espresso cups and clean carafe
4) Leveling spatula
B) Brewing procedure:
1) Unscrew and remove the tightening knob (A17).
2) Remove the top lid (A03).
3) Remove the brew basket (A10) and reducer (A06).
4) Rinse inside of the boiler, brew basket, and reducer, with hot water.
5) Fill water in the boiler up to the water level marking for the desired number of cups. The water level marking plate (009) is on the inside of the boiler (A02), attached to the safety valve (A15).
DO NOT COVER THE SAFETY VALVE HOLE WITH WATER
6) If you desire 9 cups, remove the reducer from the brew basket. For 6 cups, insert the reducer, short end down, into the brew basket. For 3 cups, insert the reducer short end up.
7) Fill the brew basket (A10) with coffee up to the rim, pack it down and level it off with a spatula or spoon.
8) Clean off excess coffee from the brew basket rim and silicon O-ring (gasket) in order to guarantee a tight seal.
9) Put the brew basket (A10) onto the main shaft (A08). Make sure the O-ring is resting against the underside of the brew basket rim and on the boiler.
10) Replace the top lid (A03) onto the main shaft (A08) with the coffee valve (A12) opposite the handle.
11) Screw down the tightening knob (A17) clockwise as tightly as possible.
12) Close the steam valve (A16) by turning it clockwise.
13) Open the coffee valve (A12) by turning it counterclockwise.
14) Place a carafe under the brewing spout (326).
15) Place machine on the stovetop, at the highest heat that can fit under the machine, without flames coming up the sides.
16) After 3 to 10 minutes (depending on the heat source and amount of coffee being made), the water will come to a boil and the espresso will begin to slowly drip out from the brewing spout. The stream of espresso will become stronger until it is mixed with sputtering bursts of steam.
(If you wish a stronger brew, turn off the coffee valve for 30 to 60 seconds as soon as the espresso begins to drip out, then reopen it to let the espresso stream out.)
17) Close the coffee valve when the stream of espresso has been replaced by sputtering, dripping steam.
18) If only espresso is desired, remove the carafe of coffee and turn off the heat. If cappuccino is desired, leave the heat on and allow another 3 to 5 minutes for steam to build back up.
19) Pour the espresso into demitasse cups for serving.
HOW TO PREPARE CAPPUCCINO
A) Before you begin, you will need to prepare:
1) Espresso
2) Cold whole milk (preferably extra rich)
3) Frothing pitcher
4) Cappuccino cups (regular coffee cups can also be used)
5) Carafe
2) Cold whole milk (preferably extra rich)
3) Frothing pitcher
4) Cappuccino cups (regular coffee cups can also be used)
5) Carafe
B) Operating procedures:
1) After preparing espresso, close the coffee and steam valves.
2) Allow the machine to continue heating for 3 to 5 minutes until the pressure in the boiler is sufficient for you to steam the milk.
3) Meanwhile, fill the pitcher with milk to the desired level, but not more than one-half, since the milk volume will double with steaming.
Estimate the fill quantity through the desired serving proportions of: 1/2 to 2/3 espresso to 1/3 to 1/2 milk.
Estimate the fill quantity through the desired serving proportions of: 1/2 to 2/3 espresso to 1/3 to 1/2 milk.
4) Place the pitcher under the steam tube so that the tube tip is under the surface of the milk.
5) Slowly open the steam valve until you get strong and steady steam.
6) Move the pitcher slowly from side to side, and slightly up and down. The milk with swirl and become steamy hot and frothy.
7) Continue until milk foam fills the pitcher, but do not allow milk to boil. (Producing rich milk foam can be a bit tricky and may require practice.)
8) Close the steam valve.
9) Remove the pitcher from the steam tube.
10) Remove machine from heat.
11) Turn off the heat source.
12) Clean the steam tube of any excess milk (which can clog the opening as it dries), by opening the steam valve with the tip facing down until all the steam has been released.
13) Pour 1/2 to 2/3 cup of espresso into each cup, adding sugar if desired. Pour in steamed milk and top off with a couple spoonfuls of milk froth.
14) Sprinkle on a dash of cinnamon, crushed chocolate, or nutmeg, and serve.
GENERAL NOTES
Benjamin School
For espresso and cappuccino, we recommend using dark roast coffee beans, generally called Italian or French Roast, however you might test lighter roasts to learn what suits your palate the best.
If kept refrigerated, coffee will stay fresh for 2-4 weeks in an airtight glass or ceramic jar, provided it was freshly roasted when you bought it. Large quantities can be frozen in multiple small airtight glass or ceramic jars, then allowed to reach room temperature to prevent condensation before opening.
In making the best possible cup, the coffee should be fresh and ground to the correct fineness.
If you want to further enhance the flavor and aroma, grind the coffee immediately before preparing. The beans should be ground very fine, but not to a powder. Using a burr grinder will give you the most consistent results.
Grinding the coffee too coarse and large produces watery and bitter coffee. Too fine and powdery, and it can clog the coffee filter. If no coffee comes out at the right time, remove from the heat source and open the steam valve to release the pressure before opening the lid to replace the grounds.
Only coffee grounds and water should be used inside this machine. Other substances can clog the valves and leave a lasting taste in the machine.
Clean milk off the steam valve as soon as possible, to prevent it from drying and clogging the tip. After frothing, open and close the valve for a couple shots of steam to clean off any milk that got inside. If it is already clogged and this doesn’t work, wait for the machine to cool, then use a pin to clear the opening.
CAUTIONS
· Close supervision is necessary during brewing!
· Be very careful when opening the steam valve after heating. The hot steam can scald you.
· Only open the machine after all the steam has been released and the machine has cooled.
· Never cover the hole of the safety valve when filling the machine with water.
· Use the appropriate size burner on your stovetop, and keep the heat under the machine.
© Fante’s Inc
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By: Richard Gottheil, Kaufmann Kohler, Marcus Jastrow, Louis Ginzberg, Duncan B. McDonald
—Biblical Data:Youngest son of Jacob by Rachel, who died on the road between Beth-el and Ephrath, while giving him birth. She named him 'Ben-oni' (son of my sorrow); but Jacob, to avert the evil omen, called him 'Ben Yamin,' son of the right hand; that is, of good luck (Gen. xxxv. 17, 18).
Benjamin stayed with his father when his brothers went down to Egypt to buy corn during the famine, but Joseph insisted that he should come down with them on their second visit. Jacob being afraid to let him go from his side, as he was the only remaining son of Rachel, Judah vouched for his safety, and finally obtained his father's permission to take him along (Gen. xlii., xliii. 8-10). Joseph received his younger brother with marks of special attention; but as the time came for the brothers to return to their father with the newly bought corn, he put them severely to test by laying a trap and bringing the charge against Benjamin of having stolen his silver cup, in punishment for which he wanted to keep him as a slave. Judah, faithful to his pledge, stepped before Joseph, begging to be taken as a slave instead of Benjamin, whose failure to return would cause his father to go down in sorrow to Sheol; whereupon Joseph, seeing that the brothers were not so cruel toward one of Rachel's sons as they had been to him, made himself known to them (Gen. xliii., xlv.). Benjamin, until that time spoken of as 'a child' (Gen. xlii. 13, xliv. 20), moved to Egypt with his father, Jacob, himself being the father of ten sons (Gen. xlvi. 21).
The Tribe of Benjamin.The tribe of Benjamin is described in Jacob's blessing (Gen. xlix. 27) as warlike: 'Benjamin is a wolf that raveneth; in the morning he shall devour the prey, at evening he shall divide the spoil.' In the desert, where Benjamin formed part of the camp of the sons of Joseph, the tribe counted 35,400 warriors, and later on 45,600 men (Num. i. 36; ii. 22, 23; x. 22-24; xxvi. 41). In I Chron. vii. 6-11, 59,434 men are given. The astute and pugnacious nature of the Benjamites is evidenced by the fact that they were drilled as left-handed warriors to attack the enemy unawares (Judges iii. 15-21, xx. 16; I Chron. xii. 2). They were known as brave and skilled archers (I Chron. viii. 40, xii. 2; II Chron. xiv. 7). A cruel act of inhospitality by the men of Gibeah, reminding one of the Sodomites, brought the whole tribe under a ban ('ḥerem'); and a war followed in which all the other tribes very nearly exterminated the little tribe; moreover, they took an oath not to give to the Benjamites any of their daughters in marriage. Only at the last moment, when all but 600 men had been slain, a way was found to provide the survivors with wives in order to prevent the tribe from dying out (Judges xix.-xxi.). Still the little tribe of Benjamin was destined to a prominent place in the history of Israel. It gave the nation its first king, in the person of Saul, son of Kish (I Sam. ix. 1); and when Saul died, his son, Ish-bosheth, reigned for two years over Benjamin and the other tribes, except Judah (II Sam. ii. 8, 9). In fact, Benjamin considered himself the younger brother of Joseph long after David had united all other tribes with his own of Judah (II Sam. xix. 21 [20]).
The Territory.But the territory of Benjamin was so favorably situated as to give it prominence beyond its numerical proportions. Bordering on Joseph's to the north and on Judah's to the south, it touched on the Jordan; and, lying on the line leading from Jericho to the northern hills of Jerusalem, it included such cities as Gibeah, Gibeon, Beth-el, and, according to rabbinical tradition, a part of the Temple district (Josh. xviii. 11-21; Josephus, 'Ant.' v. 1, § 22; Sifre, Wezot ha-Berakah, 352). Reference is made to this excellent locality in the blessing of Moses: 'The beloved of the Lord shall dwell in safety by him; he covereth him all the day long, and he dwelleth between his shoulders' (Deut. xxxiii. 12). At the secession of the northern tribes, Benjamin remained loyal to the house of David (I Kings xii. 21), and therefore shared the destinies of Judah at the time of the restoration (Ezra iv. 1, x. 9). Mordecai, the loyal Jew, was a descendant of Saul of the tribe of Benjamin (Esth. ii. 5); and Paul, whose Hebrew name was Saul, also claimed to be a Benjamite (Rom. xi. 1; Phil. iii. 5). On the other hand, it is hardly admissible that Menelaus and Lysimachus should have been allowed to officiate as high priests if they were descendants of the tribe of Benjamin, as II Macc. iii. 4 (compare iv. 23, 29) seems to indicate; it is much more probable that the name 'Benjamin' in this place is due to a copyist's error, and the passage should read: 'Simon was of the [priestly] tribe of Miniamin,' if 'Bilgah' is not the proper reading. Compare Suk. 56a and art. Bilgah; also Herzfeld, 'Gesch. des Volkes Jisrael,' 1863, i. 218.
The name 'Benjamin' is given various meanings by the Rabbis. According to some, is equivalent to ('son of days'), because Benjamin was born to his father in his old age (Testament of the Twelve Patriarchs, Benjamin i. υἱὸσ ἡμερῶν; Midrash Leḳaḥ-Ṭob; and Rashi, ed. Berliner, on Gen. xxxv. 18). Other rabbis interpret the name Benjamin as 'son of the South,' since he was the only son born to Jacob in Palestine, the others having been born in Mesopotamia, north of Palestine (Rashi ad loc.; 'Sefer ha-Yashar,' Wayishlaḥ, ed. Leghorn, p. 56b). Benjamin was not granted to his parents until after Rachel had prayed and fasted for a second son a long time (Testament of the Twelve Patriarchs, l.c.; Num. R. xiv. 8), and not until Jacob was one hundred years old (Testament of the Twelve Patriarchs, ib.; 'Sefer ha-Yashar,' Wayishlaḥ, ib.; compare Heilprin, 'Seder ha-Dorot,' i. 52, ed. Warsaw).
Benjamin, Joseph's brother, took no part in the selling of Joseph (Sifre, Deut. 352); and in order to comfort Benjamin concerning his brother's fate, God showed him, while awake, Joseph's form and countenance (Testament of the Twelve Patriarchs, Benjamin x.; compare Tan., ed. Buber, Wayesheb, 8).When Benjamin was detained as the alleged thief of the cup, Joseph pretended that Benjamin had been instigated by his brothers. But Benjamin swore: 'As truly as my brother Joseph is separated from me, as truly as he has been made a slave, I have not touched the cup, and my brothers did not want to make me steal.' When asked for a proof that his brother's memory was so sacred that Joseph must believe this oath, Benjamin told Joseph how he had given his ten sons (Gen. xlvi. 21) names which referred to the loss of his brother. The first was called Belah (), because Joseph had disappeared (, 'swallow'); the second, Becher (), because Joseph was his mother's first-born (); the third, Ashbel (), because Joseph was made a captive (, 'capture'); the fourth, Gera (), because he lived in a foreign () land; the fifth, Naaman (), on account of Joseph's graceful speech (, 'grace'); the sixth, Eḥi (, 'my only full brother'); the seventh, Rosh, (, 'the older'); the eighth, Muppim (), because Joseph taught Benjamin the things he himself had learned from his father (, 'double mouth'); the ninth, Ḥuppim, 'whose wedding () I have not seen'; and the tenth, Ard, because Joseph was like a rose ().
Benjamin's oath touched Joseph so deeply that he could no longer pretend to be a stranger, and so revealed himself to his brother (Tan., ed. Buber, Wayiggash, 7; the meanings of the names are also given in Soṭah 36b; Gen. R. xciv. 8). According to another Haggadah (known to so early a work as the Testament of the Twelve Patriarchs, Benjamin ii.), Joseph makes himself known to Benjamin before his reconciliation with the other brothers. The 'Sefer ha-Yashar' (Miḳḳeẓ 89) narrates that Joseph caused a kind of astrolabe to be brought, and asked Benjamin whether he could not discover by means of the instrument the whereabouts of his lost brother. To Joseph's astonishment Benjamin declared that the man on the throne was his brother, and Joseph revealed himself to Benjamin, telling him what he meant to do with the brothers. His intention was to try them and thus to learn whether they would act in a brotherly manner toward Benjamin if he were in danger of losing his liberty.
The Rabbis lay stress on the name, 'beloved of the Lord,' by which Benjamin is distinguished (Deut. xxxiii. 12; Sifre, l.c.). He is counted among the four men who died by the poison of the serpent in Paradise; i.e., without sin of his own, the other three being Amram, the father of Moses; Jesse, the father of David; and Kileab, the son of David (Shab. 55b). His comparison to the ravening wolf (Cant. R. to viii. 1), 'who devours his enemy' (Gen. xlix. 27) is referred to the men of Shiloh who stole their wives (Judges xxi.) or to Ehud or to Saul. By others it is referred to Mordecai and Esther (Gen. R. xcix. and Tan., Wayeḥi, 14; so also in the original text of the Testaments of the Twelve Patriarchs [Benjamin ii]; whereas a Christian interpolation refers it to Paul).
One interpretation refers the blessing to the early ripening of the fruits in the territory of Benjamin, and the great fertility of the region of Jericho and Beth-el, and another refers the expression 'wolf' to the altar of the Temple, which devoured the sacrifices in the morning and in the evening (Gen. R. l.c.; Targ. O. and Yer.).
The erection of the Temple on Benjamitic ground is explained in several ways. It is related that Benjamin (Sifre, Deut. 352, ed. Friedmann, 146a) was privileged to have the Shekinah dwell in his territory because all the other tribes (that is, fathers of the tribes) had taken part in the selling of Joseph. For God said: 'If they—the Israelites—build me a Temple in some other place and seek my mercy, I can show them as little mercy as they showed their brother Joseph.' Origen ('In Genesim,' xlii. 6), gives another reason, probably based on Jewish tradition (compare Esther R. on iii. 4), viz.: Because Benjamin did not bow down before Esau as did his brothers and his father (Gen. xxxiii. 3-7), nor before Joseph (ib. xlii. 6), his territory was reserved for the worship of God.
Benjamin & Medwin Caffe Espresso Parts Porcelain
The descendants of Benjamin, it is true, did not always show themselves worthy of their ancestor, especially in connection with the incident at Gibeah (Judges xix.). In spite of their wrong-doing the Benjamites were at first victorious (Judges xx. 21-25); but this was due to God's anger against all Israel because they had attacked all Benjamin on account of the crime of an individual, and at the same time quietly tolerated the idolatry which Micah (Judges xvii.) was spreading among them (Pirḳe R. El. xxxviii.). At first the intention of the other tribes was to efface Benjamin completely, since the number of twelve tribes could be preserved through Ephraim and Manasseh; but they remembered God's promise to Jacob shortly before Benjamin's birth (Gen. xxxv. 11), that 'a nation and a company of nations shall be of him'; and they decided that the existence of the tribe of Benjamin was necessary (Yer. Ta'anit iv. 69c; Lam. R., lntroduction, 33). The day on which the reconciliation took place between the tribes is said to have been the fifteenth of Ab, and for this reason it was made a festive day (ib.; compare Ab, Fifteenth Day of). On another occasion, however, the Benjamites showed themselves worthy of their pious ancestor. When, at the Red Sea, all the other tribes stood in desperation only the tribe of Benjamin trusted in God and leaped into the sea (Mekilta, Beshallaḥ, Wayiḳra 5; Sotah 36b).
In the Koran, Benjamin is not mentioned by name. The story of Joseph is told in sura xii., and reference is made repeatedly to a particular brother of Joseph. Thus, e.g., in v. 8, the other brothers say, 'Verily, Joseph and his brother are dearer to our father than we.' Baidawi explains that Benjamin is so specified because he was brother to Joseph on both sides. Again, in v. 69, 'And when they entered to Joseph, he took his brother to him.' Baidawi explains this that he made him sit at meat with him or live with him in his dwelling. He adds, as a tradition, that Joseph made his brothers sit two by two; so Benjamin remained alone and wept and said, 'If my brother Joseph had been alive he would have sat with me.' Then Joseph made him sit at his table.Thereafter he assigned houses to his brothers, two by two, but took Benjamin to his own house. And he said to Benjamin, 'Would you like if I were your brother in the stead of the brother who is lost?' And Benjamin replied, 'Who can find a brother like to you? but Jacob did not beget you, nor Rachel bear you.'
The story of Benjamin in Genesis is drawn from three different sources: The Elohist, who wrote the story of Benjamin's birth (Gen. xxxv. 16-22), makes Reuben vouch for Benjamin (Gen. xlii. 37); whereas the Jahvist assigns this act to Judah (xliii.-xliv.). The latter makes Joseph give vent to his brotherly feeling at the first sight of his younger brother Benjamin, and give him five times as many presents, without, however, betraying himself (xliii. 30-34), and afterward, at the recognition scene, show his affection for him without reserve (xlv. 14); while the Elohist merely relates at the end that Benjamin was distinguished by receiving five times as many presents as the others (xlv. 22). The genealogical chapter which represents Benjamin as the father of a large family (xlvi. 21) is of a far later date than the rest. (In the older sources he appears to be a young child [xlii. 4, 15; xliv. 20].) The blessing of Jacob, in which Benjamin—who, after Joseph, was the last of the sons—is described as being warlike, as was the tribe in the time of Deborah (Judges v. 14), yet without any allusion to Saul's kingdom, is best ascribed to the time of the Judges (Dillman, Commentary). The story of the war at Gibeah (Judges xix.-xxi.), which bears evidences of very late composition and has many legendary features, such as exaggeration of numbers and modes of warfare, has been rather too rashly declared to be a late invention inserted with the intention of covering up atrocities perpetrated by the tribe of Judah under King David against the kinsmen of Saul (Güdemann, 'Monatsschrift,' 1869, p. 357; Geiger, 'Jüd. Zeit.' 1869, p. 284; Grätz, 'Gesch. der Juden,' i. 351 et seq.; Well-hauseu, 'Komposition des Hexateuchs,' p. 237; Kuenen, 'Historisch-Kritische Untersuchung über die Entstehung und Sammlung der Bücher des Alten Testaments,' ii. 163). Recent critics think it far more probable that it rests on a historical fact (Moore, Commentary on Judges, pp. 406-408; Hogg, in Cheyne and Black, 'Encyc. Bibl.'; Nöldeke, quoted by the latter on p. 536, note 3). This indeed seems to account for the sudden change in the character of the tribe (see Gibeah).
Moses' Blessing.In the time of David the tribe of Benjamin followed the leadership of Joseph or Ephraim, considering itself closely related to the latter, and therefore jealous of Judah's rising power (II Sam. xix. 21 [20]). The blessing of Moses (Deut. xxxiii. 12), which represents Benjamin as perfectly identified with Judah's interests, is probably the product of the time of Jeroboam II. (Driver, Commentary, pp. 387 et seq.). Stade ('Gesch. des Volkes Israel,' i. 161; idem. 'Zeitschrift,' i. 114) and Hogg ('Encyc. Bibl.' s.v. 'Benjamin') explain the name 'Benjamin' as a derivative of 'Yemini' (compare I Sam. ix. 1, 'Ish Yemini,' and I Sam. ix. 4, 'Ereẓ Yemini'), denoting the people living to the south or right of the Ephraimite highland; the story of Benjamin's birth in Canaan being taken as reflecting in mythical form the fact of its having branched off from the tribe of Joseph after the other tribes had settled in their various territories (Judges i. 22, 23, 35). The house of Joseph, according to Moore, includes Benjamin. Stade ('Gesch. des Volkes Israel,' i. 138) thinks that the account of Benjamin was lost. The report that the large number of 280,000 archers, said to be the tribe of Benjamin, belonged to King Asa (II Chron. xiv. 7; compare xvii. 17) is regarded as unhistorical. Regarding the list of Benjamite towns in Josh. xviii. 21-28, belonging to the late priestly writer (P) and the one in Neh. xi. 31-35, which belongs to the late chronicler, see Palestine.
Bibliography:- Hastings, Dict. Bible;
- Cheyne and Black, Encyc. Bibl.;
- Winer, B. R.;
- Hamburger, R. B. T. s.v. Benjamin;
- Geiger, Jüd. Zeit. 1869, pp. 284-292;
- Stade, Gesch. des Volkes Israel, i. 160-163.