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Ẓevi] according to Nathan”), was published by A. Freimann.
Isaiah Bassan, his son-in-law and successor as rabbi of Reggio,
was Moses Ḥayyim *Luzzatto’s teacher. When the aging
Benjamin learned of Luzzatto’s revelations in Kabbalah, he
wrote asking him about the root (“shoresh”) of his soul, and
its restitution (“tikkun”). A small part of the correspondence
between Benjamin and Moses Zacuto, is extant in Iggerot ha-
Remaz (Leghorn, 1780). Others are still in manuscript. A large
collection of his sermons (Gevul Binyamin) was published in
his old age (Amsterdam, 1727). Some of his halakhic rulings
were published in *Lampronti’s Paḥad Yiẓḥak. Benjamin’s responsa,
She’elot u-Teshuvot ha-Re (1970) were published by
Chief Rabbi Yitzḥak *Nissim.
Bibliography: A. Freimann (ed.), Inyanei Shabbetai
Ẓevi (1912), 93–108; G. Scholem, Ḥalomotav shel ha-Shabbeta’i R.
Mordekhai Ashkenazi (1938), chs. 7, 11; I. Tishby, Netivei Emunah
u-Minut (1964), 95–98, 230–32; S. Ginzberg, Ramḥal u-Venei Doro
(1937), 5–8, 36–40, 45–48, 56; Sonne, in: Sefer ha-Yovel… A. Marx
(1943), 93–95; D. Kaufmann, in: MGWJ, 41 (1897), 700–8.
[Gershom Scholem]
BENJAMIN BEN ELIJAH (18th century), *Karaite pilgrim
to Ereẓ Israel. A resident of *Chufut-Kale (Bakhchisarai), in
the Crimea, Benjamin made a vow to “cross seas and deserts
and brave great hardships” in order to visit Jerusalem, where
a small Karaite community had been revived in 1744. He embarked
with six other Karaites from Eupatoria on June 27,
1785, and reached Jerusalem on October 18. After a month’s
stay there Benjamin returned by way of Jaffa and Constantinople.
Benjamin described his nine-month journey in his
account, in which he relates, among other matters, that contributions
from Crimean Karaites to those in Jerusalem were
concealed from the Turkish authorities in order to prevent
extortion of money. Some hymns by Benjamin are included
in the Karaite liturgy.
Bibliography: H.J. Gurland, Ginzei Yisrael be-St. Petersburg,
1 (1865), 44–54; J.D. Eisenstein, Oẓar ha-Massa’ot (1926), 212–8;
A. Ya’ari, Masot Ereẓ Yisrael (1946), 459–78, 775f.
[Avraham Yaari]
BENJAMIN BEN ELIJAH DUWAN (1747–after 1816), leader
of Karaite community in Eupatoria (Yevpatoriya) and its
ḥazzan. He was also the dayyan of the local bet din. In 1782–83
in the course of his visit in Constantinople he studied astronomy
in order to deepen his knowledge of the calendar. In
1785 he made a pilgrimage to Ereẓ Israel with four other Karaites.
He described his impressions in his travelogue. In Jerusalem
they stayed with the Karaite community, under the
leadership of ḥakham Mordecai ben Samuel ha-Levi, which
numbered 16 houses. They also visited Hebron, and stayed
at Rabbanite houses which he claimed had once been Karaite
houses.
In 1881, after a calendar dispute that lasted 18 years, Benjamin
came to Chufut-Qaleh at the head of several Eupatorian
Karaite dignitaries in order to confront the Karaite scholar
benjamin ben samuel HA-levi
*Isaac ben Salomon. According to Isaac’s report, Benjamin
was defeated, but he did not give in, and Yom Kippur was kept
by him and his group on a Sunday against Isaac’s calculation
which was supported by the majority. Benjamin authored a
number of liturgical poems, some of which are included in the
Karaite Siddur. He was familiar with Rabbanite books and was
interested in Kabbalah.
Bibliography: G. Akhiezer, in: M.Polliack (ed.), Karaite Judaism
(2003), 741; E. Deinard, Masa Krim (1878), 70–71; H.Y. Gurland,
Ginzei Yisrael, I (1865), 44–54, 88–89; A. Yaari, Masa’ot Ereẓ Yisrael
(1976), 459–78; Mann, Texts 2, (1935), 1535, index.
[Golda Akhiezer (2nd ed.)]
BENJAMIN BEN ḤIYYA (Jehiel; 11th–12th century), liturgical
poet. Benjamin lived in Germany during the First Crusade
and was among the refugees from Neuss, Bacharach, and
Speyer. The horrors of the Crusade constitute the theme of his
poetry. According to a 13th-century commentary, his three-line
seliḥah beginning “Berit Kerutah” refers to the claim made by
two monks to have brought back from the Holy Sepulcher a
document in which the extermination of the Jews is urged. It
is probable that other piyyutim which bear the name Benjamin
are attributable to him.
Bibliography: Zunz, Lit Poesie, 158; Zunz, Poesie, 139, 166,
197; Landshuth, Ammudei, 52; Davidson, Oẓar 2 (1929), 77, no. 1717.
BENJAMIN BEN JAPHETH (fl. third century), Palestinian
amora. Benjamin studied under R. Johanan and transmitted
legal rulings in his name (Ber. 33a, et al.). R. Zeira praised him
for a report he transmitted in the name of Johanan (Shab. 53a).
However, he would not rely upon him when he contradicted
the tradition of Ḥiyya b. Abba in whom Zeira placed greater
trust (Ber. 38b). Benjamin also transmitted many sayings in
the name of R. Eleazar b. Pedat, noteworthy among them his
comment on the fact that Jacob bowed to his son Joseph (Gen.
47:31), viz., “Bow to the fox in his season” (i.e., if you behold
fortune favoring the fox, bow down to him, meaning that one
should submit to an inferior person when he is in a position
to convey a favor; Meg. 16b).
Bibliography: Hyman, Toledot, 282f.
[Yitzhak Dov Gilat]
BENJAMIN BEN SAMUEL HA-LEVI (of Coutances; early
11th century), rabbi and liturgical poet. Benjamin lived in
Coutances, Normandy. His poems are composed in the style
of the old piyyutim and are, at times, of considerable artistic
distinction. Benjamin wrote piyyutim for the three pilgrimage
festivals, Rosh Ha-Shanah, and the Day of Atonement. Some
of his poems are included in the Maḥzor Romania. Benjamin
was regarded as a talmudic authority and was often quoted
by contemporary talmudic scholars.
Bibliography: Landshuth, Ammudei, 53; Zunz, Lit Poesie,
115ff.; Graetz, Gesch, 6 (18943), 53 (calls him Benjamin b. Samuel of
Constance); Gross, Gal Jud, 553; Davidson, Oẓar, 4 (1933), 371; Moses
b. Jacob of Coucy, Sefer Mitzvot Gadol (1905), no. 42; Mordekhai, RH,
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