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מטלת ביניים: יוסף- ממשפחה לעם.
מגישות: ליטל דרזי ונופר בן ישראל
תאריך הגשה: 3.5.16 1) כותבת המאמר מציגה במאמרה הסברים וסיבות שונות לסיפור הביוגראפי רחב היריעה של יוסף, ומדוע הוא כה מפורסם ואהוב. ראשית, סיפור נעוריו בכנען בא לספר כיצד הוא נותק מהארץ והגיע למצרים, והיא הייתה זירת פעולתו. מהלך חייו של יוסף היה שונה במובהק מזה של שלושת האבות- אברהם, יצחק ויעקב. בסיפורי האבות עובר כחוט השני מוטיב העדפת הצעיר על פני הבכור: המועדף נעשה לאחד מאבות האומה, והדחוי - לענף שממנו יצאו עמים אחרים. אבל העדפת יוסף על ידי יעקב לא הייתה העדפה של אחד מבין שניים אלא העדפה של אחד על פני כל שאר אחיו. יוסף ואחיו כאחד תרמו להיווצרות המערך העתידי של שנים-עשר שבטי ישראל.‏ עם ציון מותו של יוסף הסיפור תם אך הוא לא נשלם. יוסף לא נקבר סמוך למותו אלא שנים רבות אחר כך, אחרי שטולטל ארונו ארבעים שנה במדבר והארץ נכבשה לפני בני ישראל. בעיצוב דמותו של יוסף נתמזגו שני מאפיינים מנוגדים: הוא היה איש החלומות ואיש הלחם. כ"בעל החלומות" הוא היה איש "המעבר" וכאיש הלחם הוא איש המעשה שרגליו נטועות היטב בקרקע המציאות. המיזוג בין הקצוות, גרם לקורותיו להתנדנד בין חלום לבין מציאות: בין חלומות יוצרי מציאות לבין מציאות יוצרת חלומות. חלומות יוסף ויכולתו של יוסף בפתרון חלומות של אחרים מכניסים לסיפור את יסוד הפלא.
הסורה הי“ב בקוראן מכנה את סיפור יוסף "היפה שבסיפורים", ולא בכדי. עלילתו המופלאה שופעת המעמדים הדרמטיים, דרכי עיצובו ומעמקיו הפסיכולוגיים משכו אליו מאז ומתמיד את לבבות קוראיו. סיפור יוסף אהוב בין השאר משום שהוא נותן דרור למשאלות כמוסות, שחלקן מאד אנושיות אף שהן בלתי לגיטימיות. כסיפור חינוכי עלילתו מתירה רק לחלק מהמשאלות להתגשם, מה שמסמן אותן כמשאלות לגיטימיות, בהבדל מהבלתי מתגשמות שמסומנות בכך שהן בלתי לגיטימיות. סיפור יוסף הוא חוליה עלילתית ורעיונית הכרחית הקושרת בין מסורות האבות למסורות על שעבוד מצרים. בלעדיו לא היה מובן כיצד הגיעו בני ישראל למצרים ולא הייתה זועקת כפיות הטובה של המלך החדש. סיפור יוסף נחתם בטקסי סיום וידיעות על צוואות, מוות, לוויה וקבורה. מותו של יעקב חותם את עידן האבות, ומותו של יוסף את עידן המעבר מכנען למצרים. עם מותם תם הסיפור המשפחתי והגיע זמנו של הסיפור הלאומי: היווצרות העם, הופעת מנהיגו, שעבוד מצרים ויציאת מצרים. 2) עם סיום ספר בראשית אנו חווים מעבר מדהים ממשפחה מורחבת ל"עם". המעבר הזה, מיחידים לאומה, הוא לא מעבר קל. ישנם סיפורים רבים על לוחמי פלמ"ח שהתקשו מאוד כאשר הפלמ"ח הפך לצה"ל וישנם לא מעט אנשים שבולטים יותר כאשר הם אינדיבידואלים- עושים מה שהם רוצים ובדרך שהם רוצים. התנהגות כללית, של הרבה אנשים שונים, בצורה הנכונה היא הרבה יותר מורכבת. העם צריך לבנות חיים משותפים, להתקדם ביחד ולגבש דרך חיים שתבוסס על האידיאלים הגדולים. וזה לא קל- עם ישראל עובד הרבה עד שהם מצליחים להפנים את דרך החיים המשותפת הזו. עם צריך חוקים, עם צריך הנהגה מוסכמת, אידיאלים משותפים ועוד. ברוב המקרים הדבר קורה לאט, כאשר קבוצת אנשים חיה ביחד תקופה ארוכה, מאות שנים, הרי שהם מגבשים דרכי התנהגות משותפות, חוקים מקובלים ואפילו שאיפות משותפות. לעם ישראל זה קרה פתאום, ללא הכנה ובבת אחת. הדרך שבה התגבש עם ישראל, ה"בבת אחת" הזה מראה שהמבנה שלנו כעם הוא שונה- בסיסי יותר, עמוק יותר. אנחנו עם לפני שיש לנו אידיאלים משותפים, לפני שיש לנו הנהגה או אפילו אור מיוחד לגויים- קודם אנחנו עם ואחר כך באים הדברים האחרים. ממש כמו משפחה, שאותה אנו לא בוחרים, אלא "מתאימים" את עצמנו לדרישות. אנחנו שייכים למשפחתנו גם אם אין לנו "שאיפות משותפות" או "היסטוריה מקבילה". כך גם עם ישראל, העם נוצר במצוקת מצריים ויצא ממנה כעם, מחובר נפשית- כשלאחר מכן באים ההתאמות החיצוניות. מתוך דבריה של מזור, סיפור יוסף נועד בראש ובראשונה להעניק תשובה לתמיהה הגדולה שמעורר תיאור היווצרות ישראל לעם. אם ה‘ חזר והבטיח לאבות האומה לתת לזרעם את ארץ כנען, והם כבר חיו בארץ כנען, מדוע הם היו צריכים לרדת מצרימה? הרי אם הם לא היו יורדים מצרימה היה נמנע כל הסיבוך שבהמשך. סיפור יוסף מראה שהירידה למצרים הייתה הכרחית, ושלושה היבטים נקשרו זה בזה כדי לשכנע בכך: הפיזי-הישרדותי, הפסיכולוגי והאמוני. הרצון האלוהי שיעקב וביתו ירדו מצרימה מוסבר בשני היגדים שמנסחים את רעיון הסיבתיות הכפולה. ההיגד הראשון הוא כשיוסף מתוודע לאחיו. ההגד השני משולב בחתימת עלילת יוסף ואחיו. יוסף שולח מבט רטרוספקטיבי אחרון על חייו ורואה באירוע המכונן-הטראומטי של מכירתו לעבד על ידי אחיו את פועל האלוהים. הירידה למצרים היתה אמנם בלתי נמענת וכוונה על ידי האלהים אבל נעשתה טיפין טיפין, בלא חמדה, ובדרך בלתי צפויה לחלוטין. הירידה מצרימה הייתה מלווה בסבל רב לכל הנפשות הפועלות, אך סיפור יוסף מדגיש שהיא נעשתה בדרך המכובדת ביותר שאפשר.

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...1. Pendahuluan Krisis global, khususnya pada akhir 2008 hingga awal 2009, membuat Bank Indonesia (BI) menerapkan kebijakan khusus. Kebijakan BI yang tertuang dalam Peraturan Pemerintah Pengganti Undang-Undang (Perpu) berisi: Penaikkan BI rate menjadi 9,5% untuk mengantisipasi depresiasi terhadap nilai rupiah dengan meningkatkan atraktifitas investasi dalam nilai rupiah akibat spread bunga domestik dan luar negeri yang cukup tinggi; Peningkatan jumlah simpanan di bank yang dijamin oleh pemerintah dari Rp 100 juta menjadi Rp 2 milyar, untuk mengantisipasi rush akibat kekhawatiran masyarakat terhadap keamanan simpanannya di bank; Perluasan jenis aset milik bank yang boleh diagunkan kepada BI, yang tadinya hanya meliputi aset kualitas tinggi (SBI dan SUN), namun melalui Perpu, aset yang dapat dijaminkan diperluas dengan Kredit lancar milik bank (ditujukan untuk mengantisipasi turunnya harga pasar SUN, yang terlihat dengan naiknya yield). Hal ini ditujukan untuk mempermudah Bank dalam mengatasi kesulitan likuiditas, sehingga dapat memperoleh jumlah dana yang cukup dari BI. Berdasarkan Laporan Tahunan Bank Danamon 2008, tercatat bahwa pada kuartal terakhir 2008 Bank Danamon mengalami kerugian hingga Rp 804 Miliar. Kerugian disebabkan oleh kredit macet nasabah akibat memburuknya arus kas dan foreign exchange forward mereka. Penelitian ini bertujuan menentukan model yang paling baik untuk menggambarkan volatilitas saham Bank Danamon (BDMN.JK) periode 2008-2010. Pemilihan...

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