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The short answer is: NONE.
This is what Dr. Brant Pitre himself said in his 2018 Jesus and the Jewish Roots of Mary book, Chapter 7 (The New Rachel) section "Mary the New Rachel", subsection "The Mother of Jesus and the 'Beloved' Disciple" (emphasis mine):
The third and final connection between Mary and Rachel may be the most subtle of all, but it is also potentially the most significant. Although I do not know of any New Testament scholar who has recognized the parallel, I would suggest that Mary is also being depicted as a new Rachel in the Gospel of John, insofar as she becomes the mother of the Beloved Disciple through her suffering at Golgotha.
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Perhaps most intriguing of all, if Mary is being depicted as a new Rachel and the apostle John as a kind of “new Benjamin,” then this would provide an explanation for the otherwise baffling question of why the author of John’s Gospel refers to himself as the “Beloved Disciple” (cf. John 13:23; 19:26; 21:7; 21:20). For decades, contemporary scholars have struggled to come up with a convincing explanation for why John refers to himself in this enigmatic (and seemingly prideful!) way.26 ...
I also consulted the (obligatory) treatment on the identity of the Beloved Disciple in the "Introduction" chapters of the following well-regarded commentaries on the Gospel of John, but none of them offers a theory that frames the Beloved Disciple as the New Benjamin:
The "Beloved Disciple" entry of the popular Dictionary of Jesus and the Gospels (IVP, 2nd Ed, 2013) also does NOT mention Benjamin at all even though that dictionary series is well known to summarize the latest research on a topic.
Why this connection has not surfaced until now? My guess is that it's due to:
We will see what future commentaries on the Gospel of John will say about Dr. Brant Pitre's findings.