Benjamin on Nietzsche

Walter Benjamin has an interesting reading of Nietzsche that is much less favorable than Heidegger towards the conception of the eternal return. Its power probably merits a rereading of Nietzsche against Heidegger's reading of him--a task Derrida prescribes as necessary in Of Grammatology (that is, rereading Nietzsche against Heidegger, not using Benjamin to do so), probably because of a vague sense of what Benjamin concretely works out in his reading (that is, not necessarily because Derrida has his later Spurs in mind).
Benjamin essentially says that in order to comprehend the eternal return, or even to be able to think it, one must have had an intimate experience of modernity, where the experience of singular events changes into an experience of massenwiese, the mass-like, multiple singularity. In other words, in order to think the eternal return, Nietzsche had to have had an experience of various events as the same. This does not mean that they had to be the same event, but instead that Nietzsche had to experience the quality of the event as sameness, as the "ever-same" (see below)--an experience that is distinctly modern.
Here is one sample of what Benjamin says (it appears all over his work), initially with reference to Baudelaire:

Baudelaire's project takes on historical significance, however, when the experience of the ever-same, which provides the standard for assessing that project, is given its historical signature. this happens in Nietzsche and in Blanqui. Here the idea of the eternal return is the "new," which breaks the cycle of the eternal return by confirming it.
-"The Study Begins With Some Reflections on the Influence of Les Fleurs du mal," Selected Writings, Vol. 4 (1938-1940).

Eduardo Cadava looks at this in his amazing book, Words of Light: These on the Photography of History, and covers it quite thoroughly. But still I wonder what Heidegger would say about this reading, and what differences between Benjamin and Heidegger become apparent on the basis of it.
This should take the form of a contestation of Heidegger's idea of time, which Benjamin found "awful," (The Correspondence of Walter Benjamin, 1910-1940, 81) for an unarticulated, though obviously very definite, reason.