\u201e\u00cendr\u0103znesc s\u0103 spun c\u0103 <noi, evreii> am ajuns \u00eenv\u0103\u0163\u0103torii oamenilor \u00eentr-o mul\u0163ime de privin\u0163e.\u201c
\n(Flavius Josephus,
\n\u00cempotriva lui Apion, II, 41, 2)<\/p>\n
Acest text vine s\u0103 fertilizeze o ipotez\u0103: anume, c\u0103 nara\u0163iunea exilului egiptean al lui Iosif \u2013 mixtur\u0103 de wishful thinking (1) politic \u015fi \u015fcoal\u0103 pentru diaspora (2) \u2013 d\u0103 rod.
\nS\u0103 ne amintim povestea. Iosif trece prin experien\u0163e traumatizante \u00een copil\u0103rie: aproape asasinat de fra\u0163ii lui, care \u201eprinseser\u0103 ur\u0103 pe el \u015fi nu-i puteau spune nicio vorb\u0103 potolit\u0103\u201c (Gen. 37, 4) (3), este v\u00e2ndut ca sclav unor ismaeli\u0163i \u015fi dus \u00een Egipt. So\u0163ia st\u0103p\u00e2nului s\u0103u \u00eencearc\u0103 s\u0103-l seduc\u0103 dar, \u00eenciudat\u0103 de rezisten\u0163a lui, \u00eei \u00eensceneaz\u0103 o tentativ\u0103 de viol \u015fi-l trimite la r\u0103coare. Iosif c\u00e2\u015ftig\u0103 \u00eencrederea \u015fefului \u00eenchisorii \u015fi, devenind vestit ca t\u0103lmaci de vise, ajunge s\u0103 interpreteze \u015fi visele Faraonului, care \u00eel pune \u201ec\u00e2rmuitor peste toat\u0103 \u0163ara Egiptului\u201c (41, 43). Dreg\u0103toria oferit\u0103 lui Iosif de Domnul prin mijlocirea Faraonului pune ap\u0103sat \u00een valoare virtu\u0163ile patriarhului, care salveaz\u0103 \u0163ara Egiptului de foamete, consolideaz\u0103 pe termen lung puterea Faraonului, despietre\u015fte sufletele fra\u0163ilor s\u0103i \u015fi-\u015fi aduce \u00eentregul neam sub protectorat egiptean.
\nAcum, s\u0103 trecem \u00een revist\u0103 calit\u0103\u0163ile lui Iosif: 1\u00b0 Se \u00eencrede \u00een Domnul \u015fi nu se tulbur\u0103. V\u00e2ndut de copil ca sclav \u015fi \u00eencarcerat inocent, nu dezn\u0103d\u0103jduie\u015fte. 2\u00b0 Atribuie Domnului calit\u0103\u0163ile proprii. \u00ce\u015fi \u00eenr\u0103d\u0103cineaz\u0103 virtu\u0163ile \u00een El. T\u0103lm\u0103cirea viselor vine, deci, de la El (40, 8); la fel, toate ideile novatoare care-l conving pe Faraon s\u0103-i dea cheile regatului. 3\u00b0 Este iert\u0103tor, dar nu naiv: \u00ee\u015fi pune serios la \u00eencercare fra\u0163ii \u00eenainte de a-\u015fi dezv\u0103lui identitatea \u015fi de a-i accepta, transforma\u0163i. 4\u00b0 Dac\u0103 fa\u0163\u0103 de Domnul are \u00een\u0163elepciunea credin\u0163ei, fa\u0163\u0103 de oameni are \u00een\u0163elepciunea r\u0103bd\u0103rii. Vreme de \u015fapte ani pune deoparte rezerve de hran\u0103 suficiente pentru a hr\u0103ni (cite\u015fte \u015fi: a cump\u0103ra) cu ele o \u00eentreag\u0103 \u0163ar\u0103. 5\u00b0 Este extrem de puternic f\u0103r\u0103 a de\u0163ine putere efectiv\u0103 (d\u0103 \u00eentotdeauna socoteal\u0103 Faraonului). 6\u00b0 Are un suflet mare \u015fi sensibil, \u00eenc\u00e2t trebuie s\u0103 se retrag\u0103 pentru a pl\u00e2nge atunci c\u00e2nd e nevoit s\u0103-\u015fi ascund\u0103 identitatea fa\u0163\u0103 de fra\u0163i. 7\u00b0 E cump\u0103tat \u00een toate modurile posibile \u015fi nu e necump\u0103tat \u00een niciunul.
\nIosif nu are, \u00eens\u0103, nicio revela\u0163ie \u00een stare de veghe. Domnul nu vorbe\u015fte cu el direct. \u00cei este mereu al\u0103turi, textul ne-o spune \u00een mod repetat (39, 2; 39, 21), dar cei doi nu par s\u0103 comunice dec\u00e2t indirect, prin vise. Care este, deci, rolul s\u0103u formativ \u00een nara\u0163iunea biblic\u0103?
\nCeea ce \u015ftie foarte bine Iosif s\u0103 fac\u0103 este s\u0103 a\u015ftepte activ. Este v\u00e2ndut \u00een Egipt lui Potifar (marele c\u0103m\u0103ra\u015f al Faraonului), a\u015fteapt\u0103 p\u00e2n\u0103 vine prilejul de a-\u015fi dovedi vrednicia. Rezultatul: Potifar \u00eel pune \u201e\u00een fruntea casei sale\u201c \u015fi \u201e\u00eei d\u0103 pe m\u00e2n\u0103 lui Iosif tot ce are\u201c (39, 3). Este \u00eentemni\u0163at, \u00ee\u015fi probeaz\u0103 din nou cinstea \u00een fa\u0163a \u015fefului \u00eenchisorii, care \u201elas\u0103 toat\u0103 \u00eenchisoarea, cu to\u0163i os\u00e2ndi\u0163ii c\u00e2\u0163i se aflau acolo \u015fi cu tot ce f\u0103ceau ei, pe m\u00e2inile lui\u201c (39, 22). \u015ei a\u015fteapt\u0103. C\u00e2nd marele paharnic \u015fi marele pitar, \u00eenchi\u015fi \u015fi ei, au vise tulbur\u0103toare, le livreaz\u0103 prompt interpretarea corect\u0103. \u015ei iar\u0103\u015fi a\u015fteapt\u0103, f\u0103r\u0103 s\u0103 se tulbure, \u00eenc\u0103 doi ani p\u00e2n\u0103 c\u00e2nd Faraonul afl\u0103 de darul s\u0103u de oniromant. Pus de acesta s\u0103-\u015fi administreze profe\u0163ia, Iosif a\u015fteapt\u0103 din nou, activ, f\u0103c\u00e2nd \u00een cei \u015fapte ani de bel\u015fug rezerve de hran\u0103 pentru cei \u015fapte ani de foamete. Calit\u0103\u0163ile sale administrative ie\u015fite din comun se \u00eembin\u0103 cu o idee str\u0103lucit\u0103, am putea-o numi proto-bancar\u0103 (4): aceea de a consuma mai pu\u0163in dec\u00e2t produci \u015fi apoi de a vinde timp. L\u0103udata sa cump\u0103tare, dirijat\u0103 de Domnul, \u00een aceasta const\u0103: \u00een vreme ce oamenii consum\u0103 f\u0103r\u0103 fr\u00e2n\u0103 tot ce au, ne\u015ftiind ce-i a\u015fteapt\u0103, Iosif umple hambarele Faraonului cu o moned\u0103 de schimb care-i va cump\u0103ra cu totul.
\nCe va s\u0103 zic\u0103 \u201ea vinde timp\u201c? De bun\u0103 seam\u0103, oamenii au nevoie de \u015fapte ani p\u00e2n\u0103 la urm\u0103toarea recolt\u0103, iar Iosif le vinde ace\u015fti \u015fapte ani. \u00cen subtext, Iosif ne spune c\u0103 precau\u0163ia trebuie exersat\u0103 m\u0103car la \u00eendemnul Domnului, pentru ca lipsa ei s\u0103 nu ne surprind\u0103 extrem de nepl\u0103cut atunci c\u00e2nd nu vom mai fi \u00een stare s\u0103-i auzim \u00eendemnul.
\nS-ar putea, desigur, obiecta c\u0103 Iosif, din postura de vizir al Faraonului, avea acces la resursele regatului \u015fi c\u0103, \u00een fond, a f\u0103cut depozit din gr\u00e2ne provenind tot de la oameni. Cu toate acestea, Faraonul pare surprins de ideea t\u0103lm\u0103cit\u0103 de Iosif din visele sale. Conven\u0163iile narative nu schimb\u0103 cu nimic contribu\u0163ia lui Iosif.
\nNe putem imagina impactul acestui model asupra zecilor de genera\u0163ii de tineri studio\u015fi ai Torei. Virtutea \u00eenfr\u00e2n\u0103rii d\u0103 roade lucrative \u00een povestea biblic\u0103: c\u00e2nd \u201efoametea s-a \u00eentins peste \u00eentreaga \u0163ar\u0103\u201c, \u201eIosif a deschis toate gr\u00e2narele \u015fi a \u00eenceput s\u0103 v\u00e2nd\u0103 gr\u00e2u egiptenilor\u201c (41, 56). Nu s\u0103-l d\u0103ruiasc\u0103, ci s\u0103-l v\u00e2nd\u0103, pentru c\u0103 lipsa cump\u0103t\u0103rii cost\u0103. Cu gr\u00e2ul pus deoparte, Iosif cump\u0103r\u0103 pentru Faraon \u2013 ca \u00eentr-o rund\u0103 de Monopoly \u00een care adversarii nu au nicio \u015fans\u0103 \u2013 toat\u0103 \u0163ara: to\u0163i banii, toate animalele domestice (47, 17), toate p\u0103m\u00e2nturile (47, 20), inclusiv trupurile oamenilor \u00een\u015fi\u015fi, care sunt lua\u0163i \u00een sclavia lui Faraon. \u00cen afar\u0103 de \u0163inutul preo\u0163ilor (47, 22), nimic nu scap\u0103 acestei atotcuprinz\u0103toare, i-am zice noi azi, na\u0163ionaliz\u0103ri. Interesant, din nou, pentru impactul povestirii, este c\u0103 Iosif face figur\u0103 de salvator; c\u0103ci, desigur, ar fi putut s\u0103-i lase s\u0103 moar\u0103 de foame. Mesajul de tipul \u201egreierele \u015fi furnica\u201c pare inevitabil: cine nu \u00eenva\u0163\u0103 s\u0103 economiseasc\u0103 \u00een zile albe pentru zile negre sf\u00e2r\u015fe\u015fte rob, mai \u00eent\u00e2i al propriei necump\u0103t\u0103ri, apoi al celor cump\u0103ta\u0163i; iar cine o face ajunge st\u0103p\u00e2nul \u00eentregii lumi.
\nIosif, totu\u015fi, nu este proprietarul imensei averi, ci doar administratorul ei, un fel de prim-ministru cumulat cu guvernator de banc\u0103 central\u0103. Precum floarea de lotus \u00een ap\u0103, puterea \u015fi averea nu-i ating fiin\u0163a interioar\u0103, ci dau na\u015ftere \u00een sufletul s\u0103u unei generozit\u0103\u0163i \u015fi mai cuprinz\u0103toare. Ne putem \u00eenchipui c\u0103 un om \u00een situa\u0163ia sa, aflat \u00een culmea gloriei lume\u015fti, s-ar fi putut r\u0103zbuna crunt pe fra\u0163ii s\u0103i sau \u015fi-ar fi putut uita f\u0103r\u0103 mari regrete originile. Nara\u0163iunea biblic\u0103 este formativ\u0103 nu at\u00e2t prin s\u0103m\u00e2n\u0163a de banking business care o circumscrie, c\u00e2t prin buchetul de virtu\u0163i cu care se \u00eenso\u0163e\u015fte.
\nAceast\u0103 \u201efiin\u0163\u0103 extins\u0103\u201c este mo\u015ftenirea lui Iosif. Capacitatea de a produce prosperitate nelimitat\u0103 (5) \u2013 miezul tare al capitalismului \u2013 s-a n\u0103scut dintr-un act de oniroman\u0163ie. O numim \u201efiin\u0163\u0103 extins\u0103\u201c \u015fi nu \u201eavere extins\u0103\u201c pentru c\u0103 limba ebraic\u0103 nu cunoa\u015fte verbul \u201ea avea\u201c, exprim\u00e2nd posesia prin mijlocirea verbului \u201ea fi\u201c; astfel, echivalentul literal al propozi\u0163iei \u201eAna are un m\u0103r\u201c sun\u0103 \u00een ebraic\u0103: \u201eUn m\u0103r este pentru Ana\u201c. Urmarea acestui fapt lingvistic este c\u0103 lucrul de\u0163inut e perceput ca parte a fiin\u0163ei de\u0163in\u0103torului. (6) Deposedarea, dona\u0163ia, acumularea \u015fi celelalte forme de (dez)agregare sau de manipulare a propriet\u0103\u0163ii au, prin urmare, un plus de \u00eenc\u0103rc\u0103tur\u0103 ontologic\u0103. (7)
\nImensa cantitate de \u201efiin\u0163\u0103\u201c acumulat\u0103 de Iosif vine cu o veste bun\u0103 \u015fi o veste rea. Vestea bun\u0103 este orizontul generozit\u0103\u0163ii. Iosif f\u0103c\u00e2nd o mul\u0163ime de fapte demne de laud\u0103 din postura de autoritate primit\u0103 de la Faraon prefigureaz\u0103 imensele acte de caritate ale st\u0103p\u00e2nilor lumii din zilele noastre. Ni-l putem imagina sponsoriz\u00e2nd universit\u0103\u0163i, funda\u0163ii culturale, societ\u0103\u0163i de binefacere \u2013 o inim\u0103 mare ating\u00e2nd nenum\u0103rate destine. Vestea rea este orizontul orbirii interioare. Iosif cump\u0103r\u00e2nd pentru Faraon \u00eentregul regat, cu animale, p\u0103m\u00e2nturi \u015fi oameni, prefigureaz\u0103 anima\u0163ia p\u0103pu\u015farilor macroeconomici ai zilelor noastre. Deciziile globale, cu impact devastator pentru nenum\u0103rate destine, par \u015fi ele s\u0103-\u015fi trag\u0103 seva din actul acaparator, izvor\u00e2tor de monopol absolut, al lui Iosif. De asemenea, \u015ftiin\u0163a cre\u0103rii ciclurilor economice de tipul boom\/criz\u0103 pare s\u0103 se \u00eenr\u0103d\u0103cineze \u00een \u015fi s\u0103 se justifice printr-un act al Domnului.
\nTangoul comentatorilor \u00een jurul \u00eentreb\u0103rii dac\u0103 Iosif a fost sau nu instrument al Domnului \u00ee\u015fi are savoarea lui. Unii v\u0103d \u00een el expresia \u00een\u0163elepciunii, al\u0163ii (8) nu-i iart\u0103 faptul c\u0103 repet\u0103 gre\u015felile fra\u0163ilor lui \u015fi c\u0103 \u00ee\u015fi privilegiaz\u0103 cona\u0163ionalii. Apologe\u0163i sau detractori, to\u0163i par s\u0103 recunoasc\u0103 \u2013 l\u0103ud\u00e2nd-o sau depl\u00e2ng\u00e2nd-o \u2013 latura formativ\u0103 a nara\u0163iunii.
\nEvolu\u0163ia lui Iosif de la copil n\u0103t\u00e2ng, de care-\u015fi r\u00e2d \u015fi care-\u015fi p\u00e2r\u0103\u015fte fra\u0163ii tat\u0103lui, la vizirul Faraonului e marcat\u0103 de lumea viselor. Ni-l putem imagina ca pe o persoan\u0103 care am\u00e2n\u0103 o decizie p\u00e2n\u0103 a doua zi, c\u00e2nd mintea se va fi resetat \u00een urma activit\u0103\u0163ii onirice, iar \u00een\u0163elepciunea iese natural la iveal\u0103. Copil, Iosif \u00ee\u015fi viseaz\u0103 m\u0103re\u0163ia de la maturitate (Gen. 37, 5-10) \u015fi \u00ee\u015fi poveste\u015fte visele. Dezolat probabil de lipsa de receptivitate a \u201epublicului\u201c familial, se hot\u0103r\u0103\u015fte s\u0103 nu mai viseze \u2013 sau s\u0103 nu-\u015fi mai povesteasc\u0103 visele. \u00cen tot cazul, Domnul, pentru a-\u015fi face totu\u015fi public\u0103 voin\u0163a, face o rocad\u0103 magistral\u0103: pune vise \u00een min\u0163ile \u201efactorilor de decizie\u201c \u015fi interpretarea lor pe buzele patriarhului. Aceast\u0103 \u201efeminin\u0103\u201c cucerire a puterii prin persuasiune, al\u0103turi de sim\u0163ul inegalabil al banului, vor hr\u0103ni genera\u0163ii \u00eentregi dih\u0103niile antisemitismului.<\/p>\n
<\/p>\n
(1) Catherine Hezser, Jewish Slavery in Antiquity, Oxford University Press, 2006, p. 91: \u201cThis success story cannot be taken as historically reliable\u201c; p. 287: \u201cThe depiction of <Joseph\u2019s> fast elevation to rank and riches is exaggerated and serves the literary and ideological purposes of the story\u201c.
\n(2) M. Avrum Ehrlich, ed. Encyclopedia of the Jewish Diaspora. Origins, Experiences, and Culture, ABC Clio, 2009, p. 18: \u201cRachel and Joseph in particular are associated with exile in Jewish tradition.\u201c
\n(3) Septuaginta I, Ia\u015fi: Polirom, 2004.
\n(4) Autorii Encyclopaedia Judaica folosesc sintagma reserve bank of food (Second Edition. Vol. 11. Thomson Gale, 2007, p. 407).
\n(5) \u00censu\u015fi numele lui Iosif (\u201eadaos\u201c Gen. 30, 24) trimite la ideea de profit. Legendele evreilor \u00eencurajeaz\u0103 aceea\u015fi interpretare: v. \u015fi Louis Ginzberg, Legends of the Jews. Vol. 1, The Jewish Publication Society, 2003, p. 289, n. 201: \u201cthe increase by the Lord\u201c.
\n(6) Jacques Attali. Evreii, lumea \u015fi banii. Univers, 2011, p. 28
\n(7) Cu un toping de mali\u0163ie, am putea psihanaliza c\u0103, \u00een unele cazuri, imense rezerve de aur \u00eencearc\u0103 s\u0103 compenseze o caren\u0163\u0103 de ordin lingvistic
\n(8) Yiu-Wing Fung, Victim and Victimizer. Joseph\u2019s Interpretation of his Destiny, Sheffield Academic Press, 2000, p. 39.<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"\u201e\u00cendr\u0103znesc s\u0103 spun c\u0103 <noi, evreii> am ajuns \u00eenv\u0103\u0163\u0103torii oamenilor \u00eentr-o mul\u0163ime de privin\u0163e.\u201c (Flavius Josephus, \u00cempotriva lui Apion, II, 41, 2) Acest text vine s\u0103 fertilizeze o ipotez\u0103: anume, c\u0103 nara\u0163iunea exilului egiptean al lui Iosif \u2013 mixtur\u0103 de wishful thinking (1) politic \u015fi \u015fcoal\u0103 pentru diaspora (2) \u2013 d\u0103 rod. S\u0103 ne amintim… Cite\u0219te mai mult »\u00cent\u00e2iul bancher al Domnului<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[17],"tags":[15383,15385,15384],"class_list":["post-24956","post","type-post","status-publish","format-standard","hentry","category-cultura-ideilor","tag-antisemitismul","tag-instrument-al-domnului","tag-monopol-absolut"],"views":1567,"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24956","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/comments?post=24956"}],"version-history":[{"count":2,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24956\/revisions"}],"predecessor-version":[{"id":25011,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24956\/revisions\/25011"}],"wp:attachment":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/media?parent=24956"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/categories?post=24956"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/tags?post=24956"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}