Póker y ajedrez: la comunidad judía desde sus libros (1979-2015). Por Eduardo Chernizki

La Lectura de “Póker y ajedrez. La comunidad judía desde sus libros (1979-2015)”, de Ricardo Feierstein, editado en la colección Memoria de Acervo Cultural, el mismo es mucho más que un texto relacionado con la edición de los libros, que a lo largo de 36 años, se publicaron en los sellos editoriales Nueva Presencia/Pardés, 1979-1985; Judaísmo Laico, 1987-1992; Milá/AMIA, 1986-1997 y 2000-2009; y Acervo Cultural 1997-2000 y 2009-2015 pues refleja la particular visión del autor de los avatares contemporáneos de la comunidad judía de Buenos Aires.

En “Póker y Ajedrez” se aúnan, a nuestro entender, tres grandes secciones que se entrelazan: la bibliográfica propiamente dicha, la historia comunitaria y una selección de los comentarios que al respecto publicó, mayoritariamente, en ciertos medios de la prensa comunitaria judía.

El libro está compuesto en nueve capítulos: Las cuatro estaciones, Ediciones Nueva Presencia/Pardes (1979/19858); Judaísmo Laico (1987-1992); Editorial Milá/AMIA: Primera etapa (1986-1997); Acervo Cultural Editores: Primera etapa (1997-2000); Editorial Milá/AMIA: Segunda etapa (2000-2009); Acervo Cultural Editores: Segunda etapa (2009-2015); Comunidad Judía: Jugar Póker; y ¿Ganamos o perdimos: Jugar ajedrez; incluyendo la presentación escrita por Andrés Avellaneda (University of Florida, Estados Unidos) y un Apéndice: Lista de colecciones y de libros publicados.

Feierstein define al ajedrez y al póker (páginas 31 y 32), al primero como “un juego e paciencia y conocimiento, además de requerir cierta facilidad para el razonamiento abstracto (…) Cuando muevo cada pieza, no sólo he analizado el antes y el ahora, sino que debo imaginar – en todas sus variantes pasibles – las respuestas del adversario y el curso que seguirá la partida cuatro, ocho o doce jugadas después. Por su estructura, variante de posibilidades y organización espacio-temporal, más de una vez el ajedrez ha sido comparado al pensamiento estratégico de generales o economistas. Es decir, la elaboración de una línea de acción que toma en cuenta los grandes objetivos (contradicciones principales para quienes gusten de llamarlas así) una realidad dialéctica compleja, difícil de interpretar y predecir”.

Sobre el segundo afirma “es un juego de permanente sorpresa y audacia, muy limitado en el tiempo (contra varias horas de una buena partida de ajedrez, cada mano de póker son apenas algunos minutos) y donde lo importante es la velocidad de reacción, la capacidad de mentir o atemorizar al otro (…) Requieren jugadores con capacidad de decisión y capaces de captar rápidamente las características del adversario. Jugar, ganar, perder, mezclar barajas y todo comienza de nuevo desde cero. No casualmente, este juego ha sido comparado al pensamiento táctico”; para concluir afirmando “Podemos simbolizar nuestro pensamiento de esta manera: los últimos años de la comunidad judía – y del mundo todo, para ser honestos – demuestran  que abundan entre nosotros los jugadores de póker. Pero muy pocos saben jugar al ajedrez”.

Podemos decir que está última apreciación establece claramente cuál es la tesitura de Ricardo Feierstein al describir su obra como editor de más de 350 títulos con una tirada global cercana a un millón de ejemplares y analizar desde su óptica los cambios que se produjeron en la comunidad judía de la Argentina.

Afirmamos más arriba que en la obra que comentamos se aúnan tres grandes secciones que se entrelazan, la primera de ellas, la que denominamos “bibliográfica propiamente dicha” incluye la nómina de los volúmenes mencionados en el Apéndice, efectuando en la mayoría de los casos una corta descripción de cada uno de ellos y también de sus autores.

La segunda, “la historia comunitaria” está conformada por la descripción de cómo se fueron produciendo las alternativas que permitieron las ediciones por un lado, y el cambio producido según su visión en la AMIA, transformándola de una “kehila, comunidad” en una ONG – Organización no gubernamental, sobre el que es sumamente crítico, en especial respecto al poder asumido por lo que denomina la burocracia administrativa y consecuentemente la pérdida del poder de los dirigentes voluntarios que integran sus órganos de conducción, como también en el hecho de que a partir de los últimos 12 años la AMIA este gobernada por dirigentes raigales (judíos observantes ortodoxos) que están implementando su visión del judaísmo. Está postura está sustentada en sus vivencias personales, en las que más de una de las anécdotas que Feierstein menciona son conocidas por muchos de quienes transitamos habitualmente la AMIA.

Sobre este aspecto considero que seguramente surgirán en los lectores posturas antagónicas, pues algunos estarán de acuerdo y otros no, pero debemos reconocer su honestidad intelectual al plantearlo tan crudamente, a la vez que demostrar que desde hace mucho tiempo lo viene planteando en los artículos que periódicamente publicó, y publica en ciertos medios de prensa comunitarios.

Decimos también que estas secciones se entrelazan, debido a que la impronta generada por la publicación de ciertos textos, en un altísimo porcentaje de autores judíos que no tenían posibilidades de que sus creaciones sean publicadas por editoriales comerciales, como también los tres Coloquios efectuados, dos en la sede de la AMIA y el tercero en la Kehila de Rosario, con sus cuatro volúmenes editados conteniendo las ponencias en ellos presentadas tanto por especialistas internacionales en la temática cultural judía latinoamericana, como por intelectuales y periodistas miembros de nuestra comunidad, son un ejemplo de la labor cultural desarrollada a lo largo de 36 ininterrumpidos años.

Pero queremos destacar dos de los momentos desarrollados en esta obra, que consideramos que tienen por sí mismo un valor diferencial, nos referimos al primer y segundo capítulo. Al ocuparse de las ediciones de Ediciones Nueva Presencia/Pardes, Feierstein nos describe la historia del periódico Nueva Sión, que nacido como un suplemento en castellano del diario en idish Di Prese, a las pocas ediciones se convirtió en un vocero que utilizando los resquicios que encontraban posibles describían la realidad que se estaba viviendo en el país durante la última dictadura militar, en la que – nos imaginamos – actuaban sus responsables (Hernan Schiller, director y Ricardo Feierstein, secretario de redacción) como experimentados jugadores de póker frente a las amenazas recibidas, a la vez que consideramos una obligación mencionar la manera en que Feierstein se refiere al entonces presidente de la DAI, Nehemías Resnitzky (nota 22, pág. 43).

El capítulo “Judaísmo laico” resume la historia del comienzo de ese movimiento en la comunidad judía de la Argentina y el efecto que tuvo la visita del “Filosofo francés Robert Misrahi a la Argentina (1997)” y la repercusión que a partir de ese momento tuvo su libro “La condición reflexiva del hombre judío”, generando posturas divergentes en muchos sectores de la comunidad que se definían como ‘judíos laicos pero tradicionalistas’ que son explicadas al igual que los motivos que llevaron al movimiento que se generó a desaparecer como organización.

A continuación transcribimos la advertencia que Feierstein incluyó al principio del libro “Este pretende ser un libro de ideas, no un juicio sobre personas. A la vez, incluye un componente narrativo que intentará ejemplificar con anécdotas e historias de non-fiction el recorrido de una comunidad y su radical transformación, analizado desde la edición de sus libros en un amplio período y sugiriendo algunas modificaciones estructurales y organizativas que, en cierto sentido pueden ser análogas a las ocurridas en otros escenarios. En función de ello, se han utilizado nombres supuestos en lo referente a muchos funcionarios y empleados, que cumplen una misión subordinada en este recorrido (los amantes de Shakespeare seguramente encontrarán algunas analogías). Toda semejanza con la realidad puede ser (o no) casual”.

Lo hacemos pues consideramos que anticipa el sentido de este trabajo, en el que su autor, Ricardo Feierstein, al igual que un analista ajedrecístico, intenta dilucidar el futuro de la comunidad judía en base a las “movidas” que generaron su actual posición.

Antes de brindar nuestra opinión queremos agregar es una experiencia personal, conocida por quienes transitan o transitaron el “ambiente” del ajedrez, que muchos de los destacados ajedrecistas son a la vez asiduos jugadores de póker, y que cuando disputan partidas rápidas ponen en práctica algunas de las especificidades de este juego.

Aclarando que no coincidimos en muchas de las afirmaciones y análisis que Feierstein realiza a lo largo de las más de 300 páginas de “Póker y ajedrez. La comunidad judía desde sus libros (1979-2015)” consideramos que su lectura brinda una visión que es necesario conocer de la historia contemporánea de la comunidad judía de la Argentina, relatada por uno de sus gestores en el campo cultural, tanto para aceptarla como criticarla.

Lic. Eduardo Alberto Chernizki

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