El sionismo “un ideal infinitamente interminable”.
Hace unos meses se ha reeditado en Israel, en idioma castellano, “Altneuland – Vieja y Nueva Patria”, la novela utópica de Theodor Herzl publicada en alemán en 1902. Esta reedición se efectuó por iniciativa del Departamento de Actividades para la Diáspora de la Organización Sionista Mundial – OSM, con el auspicio de la oficina del vicepresidente del OSM, Dr. David Breakstone, quien escribe un muy interesante prologo.
Altneuland – cuya edición anterior en el idioma de los hispanos parlantes la publicó M. Gleiser en Buenos Aires, en 1944 – pude considerarse el legado póstumo del fundador del sionismo político a quienes integraban el Movimiento Sionista en sus primeros años de existencia, pero a la vez un mensaje ideológico para todos los que se consideran sionistas.
Antes de adentrarnos en la obra debemos aclarar que Herzl en Altneuland responde a algunas críticas, que en su momento se le hicieron, respecto a que en sus orígenes el Movimiento Sionista no tomaba en cuenta que en Eretz Israel existía una población autóctona no judía, pues los incluye como participantes y beneficiarios de la concreción del ideal sionista, resultado de la emigración del pueblo de Israel, desde los países europeos, para establecerse en su tierra ancestral.
Esta novela, a poco de editada fue traducida al idish y hebreo, en este último idioma por Najum Sokolov, periodista y director del diario “Hatzefirá” de Varsovia, que la tituló “Tel Aviv (Montículo de la Primavera)”, nombre con el que pocos años después (1909) se denominó el barrio fundado en la afueras de Yafo y que se convertiría en el actual centro neurálgico israelí
Altneuland puede dividirse en tres grandes secciones, dos de las cuales Herzl entrelaza al describir como sería, según su visión, el futuro lugar de residencia de los judíos en Palestina.
La primera, el Libro I, es la descripción de la sociedad judía vienesa de fines del siglo XIX y principios del siguiente, en la cual un alto porcentaje de la población judía vivía paupérrimamente mientras que un sector disfrutaba de comodidades acordes a la burguesía, mientras trataba de ocultar su pertenencia al pueblo judío.
En ella un joven judío, el doctor Friedrich Loewenberg de 23 años, toma la decisión de responder a un aviso de un periódico que busca a “joven desesperado” para un experimento, pues está desilusionado debido a que no existe la posibilidad de forjarse una carrera profesional acorde a su preparación y amargado al ver como la mujer de sus sueños es comprometida por su familia con el hijo de un miembro de una importante sociedad bancaria, y que además queda impactado por la mísera forma de vida de un vendedor ambulante judío, a cuyo hijo David – de aproximadamente 10 años – le había dado previamente unas monedas.
El experimento al que se refiere el aviso resulta ser acompañar a un alemán adinerado, el señor Kingscourt, quien habiendo sufrido un importante desengaño decide recluirse en una isla alejada del mundo europeo, y desea hacerlo con una persona joven educada.
Friedrich Loewenberg acepta ser ese joven, pero antes de embarcarse con Kingscourt, recibe de este una importante suma de dinero, que corre a entregar, en un sobre cerrado, al vendedor ambulante en su habitación alquilada y cuando se va David le plantea que la situación paupérrima en que vivían se modificará a partir de la puesta en marcha, en la tierra de Israel, del ideario sionista.
Previo a llegar a la lejana isla, Kingscourt y Friedrich visitan Palestina y observan la misérrima vida del pequeño ishuv.
La segunda, que se desarrolla en los cuatro libros siguientes, es la trama entre los diversos personajes de la novela y finalmente la tercera es la manera en que se producen los cambios en Eretz Israel a partir de la masiva emigración judía, que – como decimos más arriba – están entrelazados muy hábilmente.
Transcurridos 20 años, en 1923, Kingscourt decide regresar a Europa, siempre acompañado por Friedrich, y hacen una escala en el puerto de Haifa, donde observan que todo se ha modificado y Friedrich es reconocido por David, convertido en un prospero miembro de la sociedad palestinense, en la cual el Movimiento Sionista adquirió tierras; fundó empresas, en su mayoría cooperativas, desecó pantanos, extendió líneas férreas, estableciendo la “Nueva Sociedad” en la cual no sólo participan los judíos, sino también los antiguos pobladores: árabes, cristianos de distintas vertientes, siendo todos ellos beneficiarios de la masiva inmigración judía, que define de la siguiente manera: “toda aquella generación de intelectuales pobres, desplazados de todas partes por el antisemitismo, formando un proletariado desesperado que sólo pensaba en revoluciones, hallaron un fecundo campo de acción en Palestina, a quien brindaron todo su saber y experiencia”.
Si bien Herzl plantea que el Movimiento Sionista creará una sociedad mucho más justa de la existente a principios del Siglo XX, no evita de incluir en Altneuland diferencias de opiniones entre diversos sectores de la población, pujas electorales y la utilización de los medios de prensa, diarios y periódicos, con ese fin, a la vez que largos, y utópicos, informes sobre cómo se fue desarrollando la “Nueva Sociedad”, pero siempre destacando la relevancia de los procedimientos democráticos.
La realidad, el desarrollo del Estado de Israel en sus 68 años de existencia por ejemplo, supera en muchos aspectos lo planteado por el fundador del sionismo político, mientras que en otros sus sueños, la aceptación de los árabes entre ellos, siguen esperando poder concretarse.
Podemos preguntarnos cuál es el sentido de reeditar esta obra, 114 años después de que fuera publicada por primera vez. David Breakstone nos brinda una respuesta al mencionar, al finalizar el prologo, que Herzl escribió “Una comunidad debe tener un ideal porque esos es lo que nos impulsa… El ideal es para la comunidad lo que el pan y el agua es para el individuo. Y nuestro Sionismo, que nos condujo hasta aquí y que nos llevará aún más lejos, a cumbres aún desconocidas no es un simple ideal, es un ideal infinitamente interminable”.
“Altneuland – Vieja y Nueva Patria” es mucho más que una novela utópica, es un documento histórico que enseña aspectos de la personalidad de Theodor Herzl, quien luego del Caso Dreyfus, decidió buscar una solución al denominado “problema judío” interpretando, de acuerdo a la época que le toco vivir, los deseos de los judíos que soñaban con tener su propio estado en la tierra que, de acuerdo a la Torá, el Creador le otorgó al pueblo de Israel, pero también a todos aquellos judíos que deseaban dejar de ser “un proletariado desesperado”.
Herzl buscó la manera de aunar ambas aspiraciones, y en “Altneuland – Vieja y Nueva Patria” plantea que el sionismo al cumplir ciertos objetivos, inmediatamente crea otros que deben ser llevados a la práctica, pues es “un ideal infinitamente interminable”.
Licenciado Eduardo Alberto Chernizki



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