We read in Parashat Vayishlach of the birth of Rachel’s second son, Binyamin, and her death during childbirth. The Torah (35:18) relates that in her final breath Rachel named her newborn son “Ben Oni,” but Yaakov called him “Binyamin,” which is, of course, the name by which he would be known. The name “Ben Oni” is commonly translated as “son of my distress,” or (according to the Ramban), “son of my lament.” Rachel, it seems wished that her son would always remember that his life is owed to his mother’s death, that Rachel had to sacrifice her life to give him his. Yaakov, however, made the bold and undoubtedly difficult decision to deny his beloved wife’s last wish, and to name the infant “Binyamin” – “son of the right,” signifying strength, poise and confidence, as opposed to grief and anguish.
Yaakov’s decision may perhaps convey a lesson about the kind of religious identity we are to forge. He did not want Binyamin’s spiritual mission to be identified by the burden of guilt imposed by the knowledge that his mother died so he could live, or by the challenge he would have to overcome growing up without a mother. Religious commitment undoubtedly demands overcoming adversity and meeting difficult challenges, but this is not how we should define our spiritual mission in this world. Our ambitions must extend beyond “Ben Oni,” dealing with the difficulties and complexities that Jewish life entails. Yaakov wanted to ensure that his descendants would define themselves as “Binyamin” – a people with ambitious goals and aspirations that they confidently pursue.
The Jewish nation’s survival throughout the millennia of hardships and persecution is miraculous and awe-inspiring, but should never define who we are. Our identity and mission is far deeper and more meaningful than mere survival and surmounting enormous obstacles. We are not just “Ben Oni” – we are to identify ourselves as “Binyamin,” people firmly and proudly committed to God’s will.
The Gemara in Masekhet Shabbat (21b) famously asks, “Mai Chanukah” – “What is Chanukah?” – and proceeds to tell the story of the Maccabean revolt and the miracle of the oil. Perhaps, the Gemara’s intent is that the Chanukah celebration is about not just the victory over adversity, but about the lighting of the menorah – our mission to shine the light of faith and spiritual devotion. The victory we celebrate did not end when the Greeks left the Land of Israel; it culminated with the kindling of the menorah, our renewed commitment to Jewish belief, values observance after a prolonged period of spiritual darkness.
(Based on a sermon by Rabbi Henry Hoschander)