Enlace Judío México- por Irving Gatell
En 1967, en el marco de la guerra de los Seis Días, Jerusalem volvió a quedar bajo soberanía israelí… La ciudad había vuelto a las manos de sus únicos y legítimos dueños. Como madre amorosa, Jerusalem recibió con los brazos abiertos a sus hijos, dispersos durante casi dos milenios, después de una larga y dolorosa separación en la que se escribieron canciones, poemas, libros y rezos que no eran otra cosa sino cartas de amor de unos hijos dirigidas hacia su madre.
Tal vez te haya pasado una situación como esta: es cumpleaños del hijo mayor y recibe todos los regalos correspondientes. Los abre, se regodea, juega con ellos y cuando el hermano menor quiere agarrarlos, lo aparta violentamente porque no se los quiere prestar. Porque son suyos. Y, en principio, tiene razón. Y entonces los papás consuelan al hermano menor diciéndole que cuando sea su cumpleaños recibirá sus propios regalos.
Y entonces llega el cumpleaños del hijo menor, recibe sus regalos y el hermano mayor quiere jugar con ellos. Le señalan que son los regalos de su hermano menor y hace berrinche. Llora, chilla, se enfada. Luego, vuelve a la carga, agarra los juguetes y dice con cara de pícaro: “¿verdad que son de los dos?”
Y… pues no. Una familia asertiva le tendrá que poner un alto a semejante niño malcriado, para que aprenda a respetar lo ajeno si no quiere compartir lo suyo.
Aunque chille. Que se aguante.
inmediato dicen “ah, esa ciudad es de toda la humanidad”.
No. Es una ciudad judía, con una historia judía ininterrumpida, porque al pueblo judío es al único que se le ha ocurrido amarla, buscarla, construirla, cultivarla.
Durante siglos enteros —casi dos milenios— en los que la soberanía de la antigua Judea le fue arrebatada al pueblo judío nadie tuvo un interés particular en rescatar a Jerusalem. Se la pelearon musulmanes y cruzados entre los siglos XII y XIII, pero más por orgullo que porque tuvieran un plan para repoblarla, embellecerla o dignificarla.
El de Jerusalem era un valor simbólico. Sí, claro, derivado de lo que representaba para los cristianos decir que Jesús había sido muerto allí (los musulmanes no tienen ningún referente similar; Jerusalem ni siquiera es mencionada en el sagrado Corán). En realidad, para los fieles de Mahoma la ciudad santa es La Meca, y para los cristianos y su tendencia a trasladar todo a una dimensión espiritual, su anhelo es por la llegada de una Jerusalem celestial.
Lo que a estos cristianos les llamó la atención y los cautivó fue el concepto, no la ciudad como tal. Menos el país árido y desolado que la rodeaba.
William Blake lo expresó a la perfección en su célebre poema Jerusalem de 1804, publicado como parte del prólogo de su homenaje a John Milton (y que luego, en 1916, musicalizó Hubert Parry para convertirse en el segundo himno nacional inglés).
El texto original es el siguiente:
And if those feet in ancient time
Walk upon England’s mountains green:
And was the holy Lamb of God,
On England’s pleasant pastures seen!
And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic Mills?
Bring me my Bow of burning gold;
Bring me my Arrows of desire:
Bring me my Spear: O clouds unfold!
Bring me my Chariot of fire!
I will not cease from Mental Fight,
Nor shall my Sword sleep in my hand:
Till we have built Jerusalem,
In England’s green and pleasant Land
Que traduce lo siguiente en español:
¿Y si esos pies, en tiempos antiguos
Hubieran caminado en las verdes montañas de Inglaterra
Y si el santo cordero de D-os
Hubiese sido visto en los hermosos pastos ingleses?
¿Y si el pacto divino
Hubiese brillado en nuestras nubes
Y Jerusalem se hubiese construido aquí
En medio de estos molinos satánicos?
Denme mi arco de oro bruñido
Denme mis flechas de deseo
Denme mi espada, oh nubes desplegadas
Denme mi carruaje de fuego
No césar en mi lucha mental
Ni mi espada descansará en mi mano
Hasta que hayamos reconstruido a Jerusalem
En la verde y agradable tierra de Inglaterra.
Como puede verse, no hay una intención relativa a la Jerusalem física, ubicada en Eretz Yisrael, sino al concepto abstracto de “pacto divino” y a la obsesión —muy de la época de Blake— de identificar a Inglaterra como la nueva nación del pacto.
Y, sin embargo, a la hora que el pueblo judío se reintegró en su tierra y comenzó a recuperar su soberanía sobre Jerusalem (desde mediados del siglo XIX está documentado que la mayoría de la población en la ciudad era judía), entonces resulta que todo mundo la quería.
Y cuando se declaró la independencia del Estado de Israel en 1948, los jordanos lograron capturar media ciudad —la parte vieja, histórica— para de inmediato desalojar su amplísima comunidad judía, destruir decenas de sinagogas y desmontar dos grandes Yeshivot que allí estaban desde mucho tiempo atrás.
En 1967, en el marco de la guerra de los Seis Días, Jerusalem volvió a quedar bajo soberanía israelí. Los jordanos, engañados por Nasser, se involucraron en la guerra y atacaron a las tropas judías establecidas en Jerusalem Oeste. La respuesta fue fulminante y no se requirió más que de unas horas de combate para replegar a las tropas jordanas. Los soldados judíos de inmediato llegaron al lugar más emblemático para el judaísmo —el Muro Occidental, conocido en hebreo como Hakotel Hamaaravi—, último vestigio del antiguo Templo de Jerusalem, y de inmediato hicieron sonar allí el Shofar para anunciar por la radio: “¡Es nuestra! ¡Es nuestra!”
La ciudad había vuelto a las manos de sus únicos y legítimos dueños. Como madre amorosa, Jerusalem recibió con los brazos abiertos a sus hijos, dispersos durante casi dos milenios, después de una larga y dolorosa separación en la que se escribieron canciones, poemas, libros y rezos que no eran otra cosa sino cartas de amor de unos hijos dirigidas hacia su madre.
Y entonces vino el clamor internacional: es que Jerusalem es de todos…
Porque es una vieja y arraigada tradición: al judío no se le puede conceder nada, ni siquiera su propia ciudad, ni siquiera su propia historia. Como hermano mayor que hace un berrinche cuando se tiene que enfrentar a la dura realidad de que las cosas de su hermano menor no son de los dos, sino de su hermano menor.
También llegó el reclamo palestino de que Jerusalem siempre fue su capital, algo tan falso como absurdo. Durante los siglos de dominación islámica, Jerusalem nunca fue la capital de nada ni de nadie. Era una polvosa ciudad olvidada y habitada casi exclusivamente por judíos, dependiente siempre de los centros administrativos regionales.
El rostro actual de Jerusalem es completamente distinto hoy en día. Una ciudad que ha cambiado radicalmente, que ha recuperado su esplendor físico y espiritual.
Y esto se ha logrado porque son sus hijos, el pueblo judío, los que la cultivan, la aman, la nutren, la consuelan.
Lo dijo el profeta: consolaos, consolaos, pueblo mío y hablad al corazón de Jerusalem, para decirle que su tiempo ya se cumplió.
Y la profecía se cumplió.
El pueblo que había perdido su ciudad está de regreso en la ciudad que había perdido a su pueblo y ese vínculo no volverá a ser destruido.
Jerusalem, capital única, eterna e indivisible del pueblo judío.
No de todos. Pongan atención.
Del pueblo judío.
Fuente: http://www.cciu.org.uy/
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