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<\/figure>\n\n\n\nN\u00eb Shkrimin Shenjt sot p\u00ebrmenden mbret\u00ebr e perandor\u00eb. K\u00ebta njer\u00ebz q\u00eb, fal\u00eb rrethanave t\u00eb ndryshme, gjenden n\u00eb drejtimin e popujve, jo gjithnj\u00eb jan\u00eb m\u00ebkatar\u00eb t\u00eb m\u00ebdhenj, sepse shpesh vet\u00eb Hyji mund t\u2019i p\u00ebrdor\u00eb ata p\u00ebr t\u00eb \u00e7uar n\u00eb vend planet e Tij e p\u00ebr ta drejtuar historin\u00eb njer\u00ebzore kah e mira e kah sh\u00eblbimi. Edhe po ta shoh\u00ebsh vet\u00ebm nga ana thjesht njer\u00ebzore, k\u00ebta njer\u00ebz nuk duhet t\u00eb shihen vet\u00ebm si negativ\u00eb, sepse shpesh her\u00eb kan\u00eb n\u00eb vetvete nj\u00eb guxim e nj\u00eb largpam\u00ebsi t\u00eb admirueshme, duke u hyr\u00eb shpesh gj\u00ebrave q\u00eb u rrezikojn\u00eb deri edhe jet\u00ebn. T\u00eb gjith\u00eb e dim\u00eb, pastaj, se sa bekim i madh \u00ebsht\u00eb t\u00eb kesh n\u00eb krye t\u00eb shtetit njer\u00ebz q\u00eb mendojn\u00eb, lodhen dhe rrezikojn\u00eb p\u00ebr t\u00eb mir\u00ebn e shoq\u00ebris\u00eb s\u00eb tyre. Megjithat\u00eb, edhe pse nuk duhet t\u00eb ngutemi t\u2019i shohim si negativ\u00eb e si m\u00ebkatar\u00eb, nuk duhet t\u00eb ngutemi t\u2019i shohim as si per\u00ebndi. <\/p>\n\n\n\n
N\u00eb leximin e par\u00eb i thuren lavde Kirit, mbretit t\u00eb Babilonis\u00eb q\u00eb, kur erdhi n\u00eb pushtet, i lejoi t\u00eb gjith\u00eb popujt e perandoris\u00eb s\u00eb tij t\u00eb ktheheshin n\u00eb tokat nga ku kishin qen\u00eb d\u00ebbuar dikur. Nj\u00eb mrekulli v\u00ebrtet e madhe kjo, sidomos p\u00ebr popullin e Izraelit, i cili kishte t\u00eb pakt\u00ebn pes\u00ebdhjet\u00eb vjet n\u00eb m\u00ebrgim larg tok\u00ebs s\u00eb premtuar. Duke u kthyer n\u00eb trojet e veta, izraelit\u00ebt tani do ta kishin edhe nj\u00eb her\u00eb lirin\u00eb e tyre, do t\u00eb mund ta rind\u00ebrtonin Tempullin e Zotit si edhe do t\u00eb mund t\u2019i ruanin pa frik\u00eb kultur\u00ebn dhe zakonet e tyre. Edhe pse Mbreti Kir nuk ishte hebre dhe, me shum\u00eb mund\u00ebsi k\u00ebt\u00eb vendim ai e mori vet\u00ebm p\u00ebr shkaqe diplomatike, gjithsesi populli i zgjedhur nuk ngurroi ta shihte vendimin e tij si t\u00eb frym\u00ebzuar nga Hyjit, sepse, kur nj\u00eb mbret ka p\u00ebr zem\u00ebr paqen e begatin\u00eb, Hyji arrin t\u00eb v\u00ebr\u00eb duart n\u00eb drejtimin e kombeve.<\/p>\n\n\n\n
Por t\u2019i kuptojm\u00eb drejt rreshtat e leximit t\u00eb par\u00eb: lavdet\nnuk i thuren mbretit Kir, por Hyjit, i cili arriti ta p\u00ebrdorte at\u00eb. Mbreti\n\u00ebsht\u00eb shum\u00eb i r\u00ebnd\u00ebsish\u00ebm, por nuk \u00ebsht\u00eb Hyj. Ky \u00ebsht\u00eb pohimi i guximsh\u00ebm, t\u00eb\ncilin Shkrimi Shenjt d\u00ebshiron ta theksoj\u00eb me ngulm sot. Jo m\u00eb kot n\u00eb vazhdim\nZoti thot\u00eb: \u00abUn\u00eb jam Zot e tjet\u00ebr s\u2019ka\u00bb<\/em>.\n\u00cbsht\u00eb pohim i guximsh\u00ebm ngaq\u00eb, n\u00eb mend\u00ebsin\u00eb e popujve p\u00ebrreth Izraelit t\u00eb asaj\nkohe, ndodhte shpesh q\u00eb mbret\u00ebrit t\u00eb vet\u00ebshpalleshin per\u00ebndi dhe t\u2019ua impononin\nvart\u00ebsve t\u00eb tyre q\u00eb t\u2019i shihnin si t\u00eb till\u00eb. K\u00ebshtu, ve\u00e7, nuk ndodhte n\u00eb\nIzrael.<\/p>\n\n\n\n Te ky pohim i guximsh\u00ebm dhe shum\u00eb i qart\u00eb, arrin edhe\nJezusi n\u00eb Ungjillin e sot\u00ebm, edhe pse p\u00ebrmes nj\u00eb rruge tjet\u00ebr. Por m\u00eb mir\u00eb le\nt\u2019i marrim me radh\u00eb rreshtat e mrekulluesh\u00ebm t\u00eb k\u00ebsaj faqe ungjillore e ta\nshohim thell\u00ebsin\u00eb e fjal\u00ebve t\u00eb Sh\u00eblbuesit ton\u00eb.<\/p>\n\n\n\n Menj\u00ebher\u00eb Ungjilli thekson se farisenjt\u00eb at\u00eb dit\u00eb po sajonin nj\u00eb kurth kund\u00ebr Jezusit: \u00abFarisenjt\u00eb u ndan\u00eb n\u00eb nj\u00eb an\u00eb dhe u k\u00ebshilluan si ta z\u00ebn\u00eb gabim n\u00eb fjal\u00eb\u00bb<\/em>. \u00abU ndan\u00eb n\u00eb nj\u00eb an\u00eb\u00bb<\/em>: pra u bashkuan, rrah\u00ebn mendime, propozuan strategji t\u00eb ndryshme e, strategjia q\u00eb fitoi, ishte ajo q\u00eb d\u00ebgjuam n\u00eb Ungjill. Kurthi nuk ishte i pamend, sepse nuk i linte fort shtigje shp\u00ebtimi atij q\u00eb duhej t\u00eb p\u00ebrgjigjej. Jezusin e pyet\u00ebn n\u00ebse duhej apo jo t\u2019i paguhej tatimi \u00c7ezarit. N\u00ebse Jezusi do t\u00eb p\u00ebrgjigjej se tatimi duhej paguar, at\u00ebher\u00eb do t\u00eb mund ta \u00e7onin popullin pesh\u00eb kund\u00ebr k\u00ebtij tradh\u00ebtari t\u00eb Izraelit, i cili jo vet\u00ebm m\u00ebson se duhet t\u2019i paguajm\u00eb taksa nj\u00eb pushtuesi, por paska nderim edhe ndaj perandorit. Perandor\u00ebt romak\u00eb, nd\u00ebr ato vite kishin filluar t\u2019i veshnin nuanca Hyjnore personit t\u00eb tyre. Kjo mund t\u00eb n\u00ebnkuptonte se Jezusi, duke m\u00ebsuar nderimin ndaj tij, jo vet\u00ebm q\u00eb po tradh\u00ebtonte atdheun, por po tradh\u00ebtonte edhe fen\u00eb n\u00eb Hyjin e vet\u00ebm. <\/p>\n\n\n\n Por, nga ana tjet\u00ebr, n\u00ebse Jezusi do t\u00eb thoshte se tatimi\nnuk duhej paguar, gj\u00ebrat do t\u00eb b\u00ebheshin edhe m\u00eb t\u00eb lehta p\u00ebr k\u00ebta dredharak\u00eb,\nt\u00eb cil\u00ebt gjith\u00e7ka ishin t\u00eb gatsh\u00ebm t\u00eb b\u00ebnin, vet\u00ebm e vet\u00ebm q\u00eb ta zhduknin nga\nfaqja e dheut k\u00ebt\u00eb Jezus i cili nuk po u rrinte gati ambicjeve t\u00eb tyre p\u00ebr para\ne p\u00ebr pushtet. Herodi, n\u00eb at\u00eb rast, menj\u00ebher\u00eb do ta arrestonte Jezusin, duke e\nakuzuar si kryengrit\u00ebs brenda perandoris\u00eb. P\u00ebr \u00e7far\u00eb tjet\u00ebr i kishin marr\u00eb me\nvete edhe \u00abherodian\u00ebt\u00bb<\/em>?<\/p>\n\n\n\n E, si\u00e7 e kan\u00eb zakon dinak\u00ebt, edhe k\u00ebta ia fillojn\u00eb menj\u00ebher\u00eb me lajka: \u00abM\u00ebsues, ne e dim\u00eb se ti gjithmon\u00eb flet t\u00eb v\u00ebrtet\u00ebn <\/em>(e kush e thot\u00eb: pik\u00ebrisht ata q\u00eb nuk mund ta shihnin me sy) dhe se me t\u00eb v\u00ebrtet\u00eb e m\u00ebson udh\u00ebn e Hyjit pa marr\u00eb parasysh kush \u00ebsht\u00eb kush\u00bb<\/em>. K\u00ebshtu e kan\u00eb zakon dinak\u00ebt: afrohen si dhelpra me plot dredhi, l\u00ebvdata e fjal\u00eb t\u00eb bukura, p\u00ebr t\u00eb ta turbulluar mendjen e p\u00ebr t\u00eb t\u00eb b\u00ebr\u00eb t\u00eb veprosh apo t\u00eb flas\u00ebsh at\u00eb q\u00eb ata d\u00ebshirojn\u00eb, por q\u00eb mund t\u00eb t\u00eb kushtoj\u00eb kok\u00ebn. E, n\u00eb shum\u00eb raste, ia arrijn\u00eb k\u00ebtij q\u00ebllimi dhe na hedhin n\u00eb grack\u00ebn e tyre. Jo rrall\u00eb e kuptojm\u00eb tep\u00ebr von\u00eb se ku na paskan \u00e7uar me dredhit\u00eb e tyre. Por ajo q\u00eb duhet t\u00eb b\u00ebjm\u00eb ne n\u00eb k\u00ebso rastesh, \u00ebsht\u00eb q\u00eb t\u00eb kapemi fort pas fjal\u00ebs s\u00eb Zotit e t\u00eb mos u besojm\u00eb lajkave e fjal\u00ebve t\u00eb bukura. Kjo vlen edhe p\u00ebr rastet kur k\u00ebta njer\u00ebz e thurin kurthin e tyre duke p\u00ebrmendur Zotin dhe fjal\u00ebn e Tij, por q\u00eb, n\u00eb fund t\u00eb fundit, e shohim se na \u00e7ojn\u00eb kund\u00ebr asaj q\u00eb Zoti realisht m\u00ebson. Zoti na ruajt\u00eb nga k\u00ebto kurthe dinake t\u00eb njer\u00ebzve q\u00eb n\u00eb thelb jan\u00eb pa Zot e t\u00eb pa nd\u00ebrgjegje, sepse shpesh duhet v\u00ebrtet nj\u00eb mrekulli q\u00eb t\u00eb mos mashtrohemi prej tyre! Nga ana tjet\u00ebr, duhet t\u00eb lusim Zotin q\u00eb t\u00eb mos b\u00ebhemi edhe ne vet\u00eb lajkatar\u00eb e dredharak\u00eb mashtrues.<\/p>\n\n\n\n \u00abNa thuaj, pra, si mendon ti: a \u00ebsht\u00eb e lejueshme t\u2019i paguhet \u00c7ezarit tatim apo jo?\u00bb<\/em> Sipas tyre kurthi ishte i p\u00ebrsosur, por harronin se nuk mund t\u00eb kapeshin me Urtin\u00eb e b\u00ebr\u00eb Njeri: \u00abShtiracak\u00eb \u00ad<\/em>\u2013 ua pret Jezusi \u2013 pse po m\u00eb sprovoni?! Ma tregoni monedh\u00ebn e tatimit!\u00bb<\/em><\/p>\n\n\n\n Para se t\u00eb vazhdojm\u00eb, na duhet ta kujtojm\u00eb patjet\u00ebr at\u00eb pjes\u00ebn e Librit t\u00eb Zanafill\u00ebs ku thuhet se: \u00abHyji e krijoi njeriun n\u00eb p\u00ebrgjasimin e vet\u00bb<\/em> (1, 27). Pra, n\u00eb njeriun \u00ebsht\u00eb gdhendur p\u00ebrngjasimi i Hyjit. Jo m\u00eb kot Jezusi k\u00ebrkon q\u00eb t\u2019i sjellin nj\u00eb monedh\u00eb ku \u00ebsht\u00eb e gdhendur fytyra e mbishkrimi i \u00c7ezarit dhe pyet: \u00abE kujt \u00ebsht\u00eb kjo fytyr\u00eb e ky mbishkrim?\u00bb<\/em> E, pasi farisenjt\u00eb i p\u00ebrgjigjen \u00abE \u00c7ezarit\u00bb<\/em>, Jezusi u dha at\u00eb p\u00ebrgjigjen e Tij t\u00eb famshme: \u00abJepni \u00c7ezarit \u00e7ka i p\u00ebrket \u00c7ezarit e Hyjit \u00e7ka i p\u00ebrket Hyjit!\u00bb<\/em> Po u thoshte se paran\u00eb<\/em>, n\u00eb t\u00eb cil\u00ebn gjendej p\u00ebrfytyrimi i nj\u00eb njeriu, edhe mund t\u2019ia jepnin atij njeriu, qoft\u00eb ai edhe pushtues, por veten e tyre<\/em> nuk duhej t\u2019ia jepnin askujt tjet\u00ebr p\u00ebrve\u00e7 Hyjit, sepse n\u00eb ta \u00ebsht\u00eb gdhendur p\u00ebrngjasimi i Tij. <\/p>\n\n\n\n \u00cbsht\u00eb plot teologji nj\u00eb p\u00ebrgjigje e till\u00eb e Jezusit,\nsepse, n\u00eb nj\u00eb form\u00eb teologjikisht shum\u00eb t\u00eb holl\u00eb e t\u00eb sakt\u00eb, Ai hedh\u00eb posht\u00eb\n\u00e7do lloj auto\u00adriteti Hyjnor q\u00eb njer\u00ebzit mund t\u2019i veshin vetvetes. Pa e th\u00ebn\u00eb\nhaptas, Jezusi po hidhte posht\u00eb \u00c7ezarin. K\u00ebshtu, nj\u00ebkoh\u00ebsisht, Jezusi e ndreq\nedhe nj\u00eb her\u00eb dinjitetin e v\u00ebrtet\u00eb t\u00eb njeriut, i cili \u00ebsht\u00eb krijuar vet\u00ebm n\u00eb\np\u00ebrngjasimin e Hyjit t\u00eb vet. <\/p>\n\n\n\n Kaq sakt\u00eb u p\u00ebrgjigj Jezusi at\u00eb dit\u00eb, saq\u00eb asnj\u00ebher\u00eb m\u00eb\nn\u00eb Ungjill nuk do t\u00eb thuhet se farsenjt\u00eb u p\u00ebrpoq\u00ebn t\u2019i ktheheshin s\u00ebrish nj\u00eb\nargumenti t\u00eb till\u00eb. <\/p>\n\n\n\n Sa shum\u00eb m\u00ebsime mund t\u00eb nxjerrim ne nga kjo p\u00ebrgjigje e Jezusit! Shpesh njer\u00ebzit jepen me mish e me shpirt pas paras\u00eb e pas atyre q\u00eb paran\u00eb mund t\u2019ua sigurojn\u00eb, por harrojn\u00eb se ata vet\u00eb nuk jan\u00eb t\u00eb krijuar p\u00ebr k\u00ebt\u00eb. Sadoq\u00eb duhet t\u2019u shprehim respekt e nderim pushtetar\u00ebve (e b\u00ebjm\u00eb mir\u00eb q\u00eb ua shprehim), gjith\u00ebsesi ekziston nj\u00eb kufi<\/em> n\u00eb k\u00ebt\u00eb nderim: at\u00ebher\u00eb kur ky nderim k\u00ebrkon t\u00eb z\u00ebr\u00eb vendin e nderimit ndaj Hyjit. \u00abUn\u00eb jam Zot e tjet\u00ebr s\u2019ka!\u00bb<\/em>, na e kujton leximi i par\u00eb. Duke qen\u00eb se jemi krijuar n\u00eb p\u00ebrngjasimin e Hyjit, vet\u00ebm Atij mund t\u2019i themi \u00abN\u00eb duart e tua e l\u00eb jet\u00ebn time\u00bb<\/em>, por jo pushtetar\u00ebve, sepse nuk jemi krijuar n\u00eb p\u00ebrngjasimin e tyre. Prandaj, kushdo qoft\u00eb ai q\u00eb paraqitet si \u00c7ezar n\u00eb jet\u00ebn ton\u00eb, ta dim\u00eb se ai nuk \u00ebsht\u00eb Hyj e, si pasoj\u00eb, nuk mund ta p\u00ebrcaktoj\u00eb dinjitetin ton\u00eb si njer\u00ebz. Dinjitetin ton\u00eb e gjejm\u00eb n\u00eb Hyjin. <\/p>\n\n\n\n \u00cbsht\u00eb e v\u00ebrtet\u00eb se pushtetar\u00ebt e kan\u00eb mund\u00ebsin\u00eb t\u00eb na i japin e t\u00eb na i marrin parat\u00eb e fitimet tona, por kjo nuk \u00ebsht\u00eb e keqja m\u00eb e madhe: e keqja m\u00eb e madhe \u00ebsht\u00eb kur u lejojm\u00eb atyre t\u00eb na marrin shpirtin, dinjitetin, lirin\u00eb e brendshme. E keqja m\u00eb e madhe \u00ebsht\u00eb kur i v\u00ebm\u00eb vetes nj\u00eb \u00e7mim, sepse n\u00eb at\u00eb rast ata e kan\u00eb mund\u00ebsin\u00eb t\u00eb na blejn\u00eb. N\u00ebse ekzistojn\u00eb njer\u00ebz nga t\u00eb cil\u00ebt pushtetar\u00ebt e korrup\u00adtuar kan\u00eb v\u00ebrtet frik\u00eb, jan\u00eb njer\u00ebzit q\u00eb nuk kan\u00eb \u00e7mim <\/em>e nuk shiten<\/em>. <\/p>\n\n\n\n Kjo nuk do t\u00eb thot\u00eb se nuk kemi t\u00eb drejt\u00eb t\u00eb k\u00ebrkojm\u00eb t\u00eb drejtat tona e as nuk do t\u00eb thot\u00eb se duhet thjesht t\u00eb heshtim p\u00ebrball\u00eb padrejt\u00ebsive, por duhet t\u2019i b\u00ebjm\u00eb t\u00eb gjitha k\u00ebto me vet\u00ebdijen se jemi bijt dhe bijat e Hyjit.<\/p>\n\n\n\n \u00c7ezar\u00ebt e ndrysh\u00ebm mund t\u00eb ta marrin paran\u00eb t\u00ebnde, gj\u00ebn\u00eb t\u00ebnde e jet\u00ebn t\u00ebnde, por mos lejo t\u00eb t\u00eb marrin ty<\/em>: ti fluturo drejt lart\u00ebsive, drejt Hyjit t\u00ebnd!<\/p>\n\n\n\n Dom Dritan Ndoci<\/p>\n","protected":false},"excerpt":{"rendered":" E DIELA XXIX GJAT\u00cb VITIT A Is 45, 1. 4-6; Ps 96 (95); 1 Sel 1, 1-5; Mt 22, 15-21 N\u00eb Shkrimin Shenjt sot p\u00ebrmenden mbret\u00ebr e perandor\u00eb. K\u00ebta njer\u00ebz q\u00eb, fal\u00eb rrethanave t\u00eb ndryshme, gjenden n\u00eb drejtimin e popujve, jo gjithnj\u00eb jan\u00eb m\u00ebkatar\u00eb t\u00eb m\u00ebdhenj, sepse shpesh vet\u00eb Hyji mund t\u2019i p\u00ebrdor\u00eb ata p\u00ebr … <\/p>\n