“Todo lo que amamos se nos puede arrancar, lo que no se nos puede quitar es el poder de elegir qué actitud asumir ante ello” (Victor Frankl, “El hombre en busca de sentido”).
Cada año, desde hace siglos, los judíos nos venimos contando que fuimos esclavos en Egipto y que, para ser un pueblo, la primera consigna fue liberarnos. Tuvimos que escaparnos de la tierra que nos esclavizó para empezar una nueva historia, porque la ruptura de cadenas es condición necesaria para que el esclavo pueda proyectarse en un devenir como hombre libre, para que pueda diseñar su futuro lejos de los mandatos que lo alienaban.
En pleno encierro, en plena privación de los derechos, los judíos recuerdan y celebran la fiesta de la liberación. Dentro del Ghetto, y en condiciones de hambre, frío, enfermedades, aislamiento, hacinamiento e incertidumbre, muchos judíos continuaron celebrando la festividad de Pesaj.
“Recuerdo que en Pesaj varios prisioneros arriesgaron sus vidas y hornearon matzá. Mi esposo vendió su último vestido para ayudar a realizar esa tarea. Cambiaron el vestido por cinco latas de harina. Conseguí un clavo para hacer los agujeritos de la masa antes de hornearla. Una vieja botella sirvió como palo de amasar. Trajimos leña del bosque y a la noche horneamos las pequeñas matzot… todas estallaron en lágrimas al comenzar el Seder. Esas lágrimas les dieron, de alguna manera, la fuerza para seguir”1
Las prácticas religiosas estaban prohibidas, pero en ellas muchos hombres y mujeres encontraron una forma de resistencia. Se rezaba y se llevaba a cabo el Seder en secreto, y fueron esos rezos y el respeto por las tradiciones los que ofrecieron un importantísimo consuelo espiritual. El relato de la historia de Pesaj, el intento por construir una keará, el deseo de transmitir las costumbres, fueron enormes desafíos que ayudaron a mantener la moral y a reafirmar la identidad cultural y religiosa de una comunidad en el contexto más adverso que alguien pueda imaginar.
Un relato del diario de Egon Redlich, del ghetto de Theresienstadt, nos acerca a la paradoja celebrar la libertad en pleno encierro: “Pesaj, la fiesta de la libertad, de la luz, de la liberación… alrededor de la ciudad hay murallas y alambres de púas; a la noche, está prohibido prender la luz, y durante todo el día, está prohibido salir […] ‘En todas tus moradas comerás matzá´. Pero aquí en el Ghetto, festejamos el Séder y comemos pan. Un acto extraño, un ghetto extraño, judíos extraños, un mundo extraño. Es Pésaj y en el Séder se come pan”2.
Sin embargo, ante ese total extrañamiento, las tradiciones y las costumbres fueron un pilar para conservar la identidad.
En un mundo en el que los derechos humanos básicos eran negados como si jamás hubiesen existido, el sentimiento de libertad se forjó en la capacidad de hacer lo que estaba prohibido. Aferrarse a las tradiciones ancestrales significaba resistir, y la resistencia fue una decisión: porque quienes deciden, más aún corriendo enormes riesgos, están ejercitando su libertad. Y eso, incluso en las peores condiciones imaginables, siempre es motivo de celebración.
Por Licenciada. Gabriela Scheyer
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