Midrash su Geremia 46:18

Variantly: "I am the L rd your G d": When the Holy One Blessed be He stood and said "I am the L rd your G d," the mountains shook and the hills quivered, and Tavor came from Be'er Elim and Carmel from Aspamia, as it is written (Jeremiah 46:18) "As I live, says the King — the L rd of hosts is His name — that as Tavor among the mountains and as Carmel by the sea shall he come," each one saying "It is I who was called." But once they heard from His mouth "who took you out of the land of Egypt," each remained in its place, saying "He intends only those whom He took out of Egypt."...

(Ezek. 11, 16) Yet will I be to them as a minor sanctuary. R. Samuel b. Isaac said: "This refers to the houses of study that are in Babylon." R. Elazar said: "This refers to the house of our master who is in Babylon; i.e., Rab]." Raba lectured: What is the meaning of the passage (Ps. 90, 1) Lord, a place of refuge hast thou been unto us. That refers to the prayer- and learning-houses." Abayi said: "Formerly I used to learn at home, and pray at the house of Prayer; but since I heard what David said (Ps. 16, 6) Lord, I love the site of thy house, I began to study in the prayer-house also." In a Baraitha it was taught, R. Elazar ha-Kapar said: "The prayer - and learning - houses outside of the land of Israel will in the future be established in the land of Israel, as it is said (Jer. 46, 18) As Thabor is among the mountains, and as Carmel is by the sea, so shall He come, etc. Can this not be inferred through a fortiori conclusion? If Thabor and Carmel, at which only occasionally the Law was studied, are deemed within the land of Israel, how much more so will the prayer-houses and schools, at which the Law is studied, be established in the land of Israel?" Bar Kapara lectured: "What does this passage mean (Ps. 68, 17) Why watch ye enviously, ye many-peaked mountains? This means: A heavenly voice went forth and said to the mountains: 'Why should ye be jealous of Mount Sinai? Ye, all great mountains, are blemished in comparison with Sinai; for it is written Gabnunim in connection with mountains, and the same analogy of expression is used (Lev. 21, 20) A Giben (crook-backed) ." .From this," said Abaye, "we may infer that a man who is haughty is to be considered as blemished." (Fol. 31) R. Jochanan said: "Whenever you find in the Scripture a description of the greatness of the Holy One, praised be He! you find also a description of His modesty. This is written in the Pentateuch, repeated in the Prophets, and mentioned a third time in the Hagiographa. In the Pentateuch it is written (Deut. 10, 17) For the Lord your God is the God of gods, and the Lord of Lords; and immediately follows. Who executeth justice for the fatherless and the widow. It is repeated in the Prophets (Is. 57, 15) Thus hath said the High and Lofty One, who inhabiteth Eternity, whose name it Holy; and after this it is written: Yet also with the contrite and humble in spirit. The third time in Hagiographa (Ps. 68, 5) Extol him who rideth upon the heavens. The Everlasting is His name; and after this it is written: A father of the fatherless and the judge of the widows."

[“Benjamin is a wolf, he will prey…” (Bereshit 49:27)] “Why do you lurk, you lofty mountains, for the mountain that God desired for His dwelling?” (Tehillim 68:17) R’ Yosi haGalili and R’ Akiva: R’ Yosi haGalili explained the verse as referring to the mountains. At the moment when the Holy One came to give the Torah on Sinai the mountains came running and arguing with each other. This one said ‘the Torah will be given on me!’ and this one said ‘the Torah will be given on me!’ Mount Tabor came from Bet Elim and Mount Carmel from Espamia, this is what is written “As long as I live, says the King, Whose name is the Lord of Hosts, that as sure as Tabor is among the mountains, and Carmel is by the sea, it shall come about.” (Yimiyahu 46:18) This one said ‘I was called!’ and this one said ‘I was called!’ The Holy One said ‘Why do you lurk, you lofty mountains?’ You are all high mountains, but what does lofty (gavnunim) mean? As it says “…or one with long eyebrows (gibein), or a cataract…” (Vayikra 21:20) Idolatry was done on all of you, but Sinai upon which idolatry was never done “…the mountain that God desired for His dwelling,” (Tehillim 68:17) “The Lord descended upon Mount Sinai…” (Shemot 19:20) Nevertheless, “…Even the Lord will dwell [there] forever,” (Tehillim 68:17) refers to the eternal House. R’ Akiva explained the verse as referring to the tribes. At the moment when Shlomo said to build the Holy Temple, the tribes came running and arguing with each other. This one said ‘in my portion it will be built!’ This one said ‘in my portion it will be built!’ The Holy One said to them ‘tribes, why are you lurking? All of you are tribes, all of you are righteous – but lofty (gavnunim). What is gavnunim? Ganavim (thieves). You were all partners in the sale of Yosef; but Benyamin, who did not participate in the sale of Yosef, “…the mountain that God desired for His dwelling.” (Tehillim 68:17) So we find that four hundred and eighty years beforehand the children of Korach prophesied on this, that in the future it would be in the portion of Benyamin as it says “My soul yearns, yea, it pines for the courts of the Lord…” (Tehillim 84:3) So too it says “Behold we heard it in Ephrath…” (Tehillim 132:6) R’ Yehudah says ‘the Holy Temple was built in the portion of Yehudah, as it is written “…Ephrathite man from Bethlehem of Judah…”’ (Shmuel I 17:12) R’ Shimon says ‘in the portion of the son of she who died in Ephrathah. And who died in Ephrathah? Rachel. Perhaps it was in the portion of Yosef who is also among her sons? The verse says “…we found it in the fields of the forest.” (Tehillim 132:6) In the portion of the one who is compared to a beast of the forest, and who is so compared? Benyamin, as it is written “Benjamin is a wolf, he will prey…” (Bereshit 49:27)