It wasn't just a random selection, you know. According to Bereshit Rabbah, the classic collection of Rabbinic interpretations on the Book of Genesis, there was some serious competition involved.
The Midrash (rabbinic interpretive commentary), specifically Bereshit Rabbah 99, dives into this very question, drawing on a verse from Psalms (68:17): "Why are you agitated [teratzedum], ridged [gavnunim] mountains?" It presents two fascinating interpretations, one by Rabbi Yosei HaGelili and another by Rabbi Akiva. Imagine the scene: When God decided to give the Torah on Sinai, all the mountains started jostling for position, each one yelling, "Pick me! Pick me!" Tavor, Carmel—they all wanted to be the chosen one. As it says in Jeremiah (46:18), "for it is like Tavor among the mountains, [and like Carmel that reaches the sea]." They felt they were worthy.
But Rabbi Yosei HaGelili interprets God as saying, "Why are you agitated, mountains? You're all mountains, sure, but you're all gavnunim." Now, gavnunim is a tricky word. The Midrash connects it to giben, meaning "hunchback" or "dwarf," and even links it to the list of blemishes that would disqualify a priest from serving in the Temple, as we find in (Leviticus 21:20). Ouch! Talk about a divine put-down.
The idea here is that God told the mountains they were flawed, unfit. Why? Because idol worship had been practiced on their peaks. Only Sinai, untouched by idolatry, was pure enough, the "mountain that God desired for His abode." Thus, as (Exodus 19:20) tells us, "the Lord descended upon Mount Sinai."
But hold on, the story doesn't end there. Rabbi Akiva offers another perspective, this time focusing on the tribes of Israel and the building of the Temple in Jerusalem. According to his reading, when Solomon decided to build the Temple, the tribes started arguing, each claiming the Temple should be built within their territory. Sound familiar?
Again, God asks, “Why are you agitated?” You're all righteous tribes, but you are gavnunim." This time, gavnunim is interpreted as "thieves," a reference to the tribes' involvement in selling Joseph into slavery.
However, the tribe of Benjamin was not involved in the sale of Joseph. Therefore, the Temple would be built on the land of Benjamin. The sons of Korah prophesied this 470 years prior when they said "My soul longs, indeed it yearns, [for the courtyards of the Lord]" (Psalms 84:3). This is because the following verse states, "They will be seen before God in Zion" (Psalms 84:8), and Zion is located in the territory of the tribe of Benjamin.
There's a debate, of course. Rabbi Yehuda argues the Temple was built in Judah, citing I (Samuel 17:12). Rabbi Shimon connects it to Rachel, who died in Efrata, but ultimately concludes it's linked to Benjamin, who is likened to a "wolf that mauls" (Genesis 49:27), a "beast of the forest" (Psalms 132:6).
So, what does it all mean?
These interpretations, woven together in Bereshit Rabbah, highlight a central theme: that true holiness isn't just about location, location, location. It's about purity of purpose, about being untainted by idolatry or wrongdoing. It's a reminder that even the most impressive mountains or the most righteous tribes can be flawed. Ultimately, it's about striving to be worthy of God's presence, wherever we are. And that's a lesson that resonates just as powerfully today as it did centuries ago.
“Why are you agitated [teratzedum], ridged [gavnunim] mountains?” (Psalms 68:17) – Rabbi Yosei HaGelili and Rabbi Akiva: Rabbi Yosei HaGelili interpreted the verse regarding mountains. When the Holy One blessed be He came to give the Torah at Sinai, the mountains were running and contending with one another. This one was saying: ‘The Torah will be given upon me,’ and that one was saying: ‘The Torah will be given upon me.’ Tavor came from Beit Elim, Carmel from Aspamya.1Some say this is Spain. That is what is written: “As I live, the utterance of [the King,] the Lord…for it is like Tavor among the mountains, [and like Carmel that reaches the sea]” (Jeremiah 46:18). This one says: ‘I was summoned,’ and that one says: ‘I was summoned.’ The Holy One blessed be He said: ‘Why are you agitated…mountains…”? All of you are mountains, but all of you are gavnunim, just as it says: “Or a hunchback [giben] or a dwarf” (Leviticus 21:20).2These are mentioned among the list of blemishes that disqualify a priest from performing service in the Temple. The midrash links the word gavnunim to giben, such that God is understood to have told the mountains that they were blemished and unfit for the giving of the Torah. Idol worship has been performed on all of your peaks.’ But Sinai, upon which no idol worship was performed, was “the mountain that God desired for His abode” (Psalms 68:17). [Consequently,] “the Lord descended upon Mount Sinai” (Exodus 19:20). Nevertheless, “the Lord will surely dwell forever” (Psalms 68:17) in the eternal Temple.3Although Sinai was chosen for the giving of the Torah, the Temple was built on a different mountain, Mount Moriah. Rabbi Akiva interpreted the verse regarding the tribes. When Solomon said that he would build the Temple, the tribes were running and contending with one another. This one was saying: ‘It will be built within my boundaries,’ and that one was saying: ‘It will be built within my boundaries.’ The Holy One blessed be He said to them: ‘“Why are you agitated” (Psalms 68:17)? All of you are tribes, all of you are righteous, but you are gavnunim. What is gavnunim? It is thieves. All of you were party to the sale of Joseph. But in Benjamin, who did not participate in the sale of Joseph, is “the mountain that God desired for His abode” (Psalms 68:17). Likewise, you find that four hundred and seventy years earlier, the sons of Koraḥ were prophesying that it was destined to be within the portion of Benjamin. That is what is written: “My soul longs, indeed it yearns, [for the courtyards of the Lord]” (Psalms 84:3).4The continuation of the psalm states: “They will be seen before God in Zion” (84:8), which is located in the territory of the tribe of Benjamin. Likewise it says: “Indeed, we heard it in Efrata…” (Psalms 132:6).5The previous verse states: “Until I find a place for the Lord, a dwelling place for the Mighty One of Jacob,” a reference to the Temple. Rabbi Yehuda says: The Temple was built in the portion of Judah, as it is written: “[That] nobleman [efrati] from Bethlehem of Judah” (I Samuel 17:12). Rabbi Shimon says: In [the portion] of the one who died in Efrata. Who died in Efrata? Rachel. Could it have been in the portion of Joseph who was one of her sons? The verse states: “We found it in the fields of the forest” (Psalms 132:6) – in the portion of one who was likened to a beast of the forest. Who was likened to a beast of the forest? Benjamin, as it is written: “Benjamin is a wolf that mauls” (Genesis 49:27).
