In the verses of the Gospel of Luke dedicated to the Annunciation we read that Mary surprised replays to angel Gabriel: «Here am I, the servant of the Lord; let it be with me according to your word», which is reflected in the face painted by Antonello da Messina.
The replay of the Virgim is not a supine submission. In that “Here am I” and in the verb “let it be with me” there is, however, a voluntary agreement. I think that, beyond the mystery of the Incarnation, there is a display of the freedom of the Virgin; that is, accepting the mystery, she also want it, offering to her realization. This is this hymn to the freedom that remains hidden, but it deserves to be disclosed. God is the freedom. Adam and Eve committed the first fault for the freedom granted to theirs and in the freedom of the Virgin shuts the cycle by opening a new era.
Freedom is the feature of Old and New Testament.
The Jews history is a metaphor of the freedom.
What are really the escapes of this people from Egypt of the Pharaohs, from the Babylonian captivity and from others dominants? What does represent the Promised Land, if not a metaphor of freedom? What was the Exodus of the postwar period to the State of Israel, if not a path to the freedom? What is the present struggle in a land surrounded by Islamic fundamentalists, if not a continuous war for their freedom? For the Muslim to try an abolition of the Israeli state is an illusion, because in the end it is the freedom that wins. It is always David against Goliath., and we know how this battle is over.
But when we refer to the freedom, it is necessary to add an explanation: freedom from who or from what? And in this point the analysis becomes difficult. Charles Adam, a historian of taxation over the centuries, asserts in his book “For Good and Evil” in the chapter dedicated to the Jews that, putting aside the religious sight of the Jewish history, the turn of their economic and political events has been a continuous follow one another of battles against abusive taxes and he calls also the chapter 8 of the First book of Samuel, in which the Jews called the appointment of a king, against the opinion of the Lord of the Bible, who warns with the voice of him prophet: «The rights of the king who will rule you…he will tithe your crops and your vineyards, and give the revenue to his eunuchs and his slaves….He will tithe your flocks and you yourselves will become his slaves. When this takes place, you will complain against the king whom you have chosen, but on that day the Lord will not answer you.”
As the people persisted, the Lord said to Samuel: «Grant their request and appoint a king to rule them».
The comparison to the actual history is obvious and it is not so much the question of the novelty of the Bible than of the obstinacy of man, who never makes treasure of history. In fact things are worse now, because if the king not recommended by the Lord would settle with 10%, today demands over 50%. The opponents of the Bible will say that the Lord spoke in that way because he would be the unique king of Israel, but apart from that He set free his people to ruin by its hands, it is neither tenable that He would coerce the freedom of his people. He confines himself to advise, being conclusive with a forewarned is forearmed. Also we cannot assert that the Lord preferred the anarchy, because we cannot explain the answer of the Son to Pharisees centuries later: «give to Caesar what is of Caesar and unto God what is of God». The biblical passage is, on the contrary, an invitation to reflect about the cost of the rulers, if there are not rules that check their abuses of power and those of their secretaries and counselors, i-e- all those who constitute the “caste” actually. The Lord is squaring off his people about the cost of the Leviathan.
The end is easy: the tax oppressions are a deprivation of the freedom.
My personal likes and dislikes for the Jews are nothing compared to the reality of the history.
(Translation by Giulia Bonazza)