ethanazar

👨‍💻

[ethanazar @ethan_azar]

@souljagoyteller It’s literally the same language, current alphabet is imperial Aramaic though, but that’s just an abjad

[ethanazar @ethan_azar]

@sachaile210 @sashaschweine @Francois_Ruffin lol c’est carré ça

[ethanazar @ethan_azar]

@cremieuxrecueil although I get the point you are trying to make I fail to understand why you exclude Sefaradim in your nice graphic, considering the balkans was prominently sefaradi

[Jacob @jacob_indie]

@brankopetric00 Most indiehackers would love to be DDoSed just to feel something

[Isaac Choua @ChouaIsaac]

What you’re quoting is a slogan. Ripped from its context and repackaged to feel holy. It’s peak Tikkun-Olamism: vague, uplifting, and entirely detached from the textual and interpretive tradition it claims to reflect.

The Tora says, “VaYiḥan sham Yisraʾel neged haHar” (Shemoth 19:2) (And Yisraʾel camped there, opposite the mountain.) The verb is in the singular, though the subject is plural. And while that’s grammatically striking, the verse itself offers no commentary, no explanation, no emotional tone. It simply records a moment, the people camped.

The rabbis, preserved in the Mekhilta deRibbi Yishmaʿel, notice the shift. Everywhere else in the wilderness narrative, the verbs are plural: vaYaḥanu, vaYisʿu. And those verses tend to appear in contexts of complaint and disarray. But here the verse shifts into the singular: vaYiḥan. And so the midrash offers a reading. For just this moment, the people were aligned. They encamped with one heart. Not because they had reached some national ideal, but because something enormous was about to happen. Revelation required stillness.

This is not a utopian description of the Jewish people. It is not nostalgia for harmony or a model for politics. It is contrast. The quarrel is the norm, and this silence is the exception. The midrash is asking what made this moment different. The answer is that it had to be.

That reading finds echoes in other layers of tradition, like Targum Yonatan, which reflects the same idea. A people encamped with a singular heart near the mountain. But again, the unity is circumstantial and temporary. It is not the point. It is the condition.

Rashi enters the scene and does what Rashi does best. Distills the midrash outside the context,“keʾIsh eḥad beLev eḥad” (As one man, with one heart.)

Then come those who change Ish to ʿAm, flattening further. Who empty it out. Who take a single grammatical anomaly and treat it as the foundation of Jewish identity.

Turning a necessary moment of togetherness into a vision of permanent national character. Taking a single verse and built a doctrine around it. You took a fragile pause and mistook it for a permanent condition.

Ibn ʿEzra, with his usual soberness, sees the singular verb as referring to the tribal leaders and elders who camped closest to the mountain. They were few in number. The grammar reflects that. There is no theology here, no statement about emotion or unity. Just a note about proximity and number.

Even the phrase “neged haHar”, miNeged, he clarifies, means “surrounding” or “positioned all around” as in “miNeged saviv leʾOhel moʿed yaḥanu.” The text, once again, is physical, not poetic.

So what do we actually have.

A verse that records a camp.
A midrash that reflects on a rare shift in tone.
A momentary calm before something enormous.
A targum that echoes that reading.
A commentator who gives it a soundbite that is manipulated into a slogan.

What we do not have is a theology of eternal Jewish unity.

What you are describing is a false sense of togetherness based on an empty slogan. And worse than being false, it undermines a core part of our culture: the role of principled disagreement. As Pirqe Aḇoth says, "maḥloqeth leShem Shamayim," an argument for the sake of Heaven, is not only valid, it is virtuous. It is how wisdom sharpens itself.

The ḥakhamim were not naïve about this. In Shabbath 119b, Ribbi Ḥanina reflects on the destruction of the Temple and suggests that it was not due to too much conflict, but to a failure to rebuke one another. The problem was not fighting. It was apathy disguised as peace.

People need to be called out on their nonsense. Especially these newly established sects of Europe who treat consensus as Tora and mistake slogans for halakha.

Our people did not survive by pretending to agree. We survived by arguing well.

[ethanazar @ethan_azar]

@ts66260128 @sashaschweine @RimaHas Je trouve son commentaire plutôt intelligent 🥰
Bonne façon de vulgariser la pauvreté de la conclusion de l’OP

[ethanazar @ethan_azar]

@Elishev18121042 @sashaschweine @RimaHas @AlertesInfos T’as raison c’est des enfants de chœurs, de parfaits voisins presque des gendres idéaux. Avec ce genre de propos tu n’as rien à faire en France tu es un danger ambulant

[ethanazar @ethan_azar]

@TimothyOfGrange @sashaschweine @MagikRabbi Je comprends ton point de vue à ce sujet vraiment. Je vous souhaite de remonter la pente rapidement

[ethanazar @ethan_azar]

@TimothyOfGrange @sashaschweine @MagikRabbi Mais si je suis ton raisonnement en tant que juif il y’a des métiers qui devraient m’être interdits? Par exemple en politique/finance/presse/culture ?

[ethanazar @ethan_azar]

@TimothyOfGrange @sashaschweine @MagikRabbi Et il a été très bien récompensé pour son service pour la France , lui et sa famille. Son frère tué à Auswhitz et lui deporté à Buchenwald. On a vu mieux comme influence

[ethanazar @ethan_azar]

@TimothyOfGrange @sashaschweine @MagikRabbi À ce sujet je te rejoins et c’est pourquoi je suis devenu Israelien il y’a plusieurs années

[ethanazar @ethan_azar]

@TimothyOfGrange @sashaschweine @MagikRabbi Merci pour ton honnêteté. Je pense que tu accordes aux juifs trop de pouvoir s’ils en avaient autant ils auraient pu empêcher la Shoah tu ne penses pas? Ils se sont quand même bien fait niquer et aussi par la France de Pétain (que Zemmour tente de réhabiliter d’ailleurs)

[ethanazar @ethan_azar]

@TimothyOfGrange @sashaschweine @MagikRabbi Ah ok j’ai lu le thread au-dessus. Et du coup on fait quoi maintenant d’après toi?

[ethanazar @ethan_azar]

@TimothyOfGrange @sashaschweine @MagikRabbi Honnêtement je ne comprends pas où tu veux en venir, tu peux être plus clair ? Quel chaos ? Qui sont les responsables ?

[ethanazar @ethan_azar]

@TimothyOfGrange @sashaschweine @MagikRabbi Est-ce que tu essaies de dire que les juifs agissent de concert ? Est-ce que tu penses que Cohen-Bendit et Zemmour font des réunions secrètes — par exemple le vendredi soir?

[ethanazar @ethan_azar]

@grok @Kingsof7eon2 @EYakoby Not convinced. You can find the same kind of differences for the exact same text, see the different versions of Leviticus from the Dead Sea scrolls, from the Samaritan scrolls and the Jewish ones. Still same language but different spelling.

[ethanazar @ethan_azar]

@grok @Kingsof7eon2 @EYakoby The language write only consonants how can we know anything about vowel ?

[ethanazar @ethan_azar]

@grok @Kingsof7eon2 @EYakoby Sound shift seems a bit far fetched, take English it is spoken with a high variable of sounds and it remains the same language. The rest of your argument seems to be circular

[ethanazar @ethan_azar]

@grok @Kingsof7eon2 @EYakoby Which historical texts and inscriptions? And how do we know for sure it’s Phoenician and not Hebrew ?

[ethanazar @ethan_azar]

@ebashaqi @sashaschweine En réalité la langue de ces peuples est la même n’importe quel écrit phénicien est 100% intelligible par un locuteur de l’hébreu moderne!

[ethanazar @ethan_azar]

@ebashaqi @sashaschweine Notre vision moderne de ces peuples est inspiré de la bible et c’est pour cela qu’on distingue les hébreux des cananéens dits phéniciens dans la langue de leurs rivaux.