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<\/figure>\n\n\n\nN\u00eb leximin e par\u00eb t\u00eb s\u00eb diel\u00ebs s\u00eb sotme, shohim se si\nMoisiu i drejtohet popullit t\u00eb Izraelit p\u00ebr ta nxitur q\u00eb t\u2019i jet\u00eb besnik Hyjit.\nMoisiu \u00ebsht\u00eb drejt fundit t\u00eb jet\u00ebs s\u00eb vet dhe e hedh shikimin pas \u2013 e k\u00ebshtu e\nfton edhe Izraelin \u2013 p\u00ebr t\u00eb par\u00eb mir\u00ebsin\u00eb q\u00eb Hyji kishte treguar ndaj tyre n\u00eb\nm\u00ebnyr\u00eb tejet t\u00eb ve\u00e7ant\u00eb n\u00eb krahasim me popujt e tjer\u00eb. <\/p>\n\n\n\n
Dy argumentet q\u00eb ai v\u00eb n\u00eb dukje p\u00ebr ta v\u00ebrtetuar k\u00ebt\u00eb\nmir\u00ebsi Hyjnore, jan\u00eb fakti q\u00eb Hyji i ka\nd\u00ebgjuar lutjet e popullit t\u00eb vet<\/em> dhe dhurimi\ni Ligjit<\/em>.<\/p>\n\n\n\n Moisiu thot\u00eb: \u00abE\nnj\u00ebmend, ku gjendet nj\u00eb popull tjet\u00ebr aq i madh\u00ebrish\u00ebm, q\u00eb t\u2019i ket\u00eb hyjnit\u00eb e\nveta kaq af\u00ebr vetes, sikurse \u00ebsht\u00eb pran\u00eb nesh n\u00eb t\u00eb gjitha k\u00ebrkesat tona Zoti,\nHyji yn\u00eb?!\u00bb<\/em><\/p>\n\n\n\n Popujt e tjer\u00eb i luteshin hyjnive t\u00eb veta, por nuk\nmerrnin p\u00ebrgjigje prej tyre. Vet\u00ebm Hyji i Izraelit \u00ebsht\u00eb Ai q\u00eb ka pushtet mbi\ngjith\u00e7ka dhe mund t\u00eb nd\u00ebrhyj\u00eb me krahun e Tij t\u00eb fuqish\u00ebm. Ve\u00e7an\u00ebrisht, p\u00ebr\npopullin t\u00eb cilit i drejtohet Moisiu, ky pushtet i Tij \u00ebsht\u00eb treguar me\nnxjerrjen e tyre nga skllav\u00ebria e Egjiptit.<\/p>\n\n\n\n Pastaj vazhdon: \u00abDhe,\nku ka nj\u00eb popull tjet\u00ebr kaq t\u00eb p\u00ebrmendur q\u00eb t\u00eb ket\u00eb urdh\u00ebrime e rregullore t\u00eb\ndrejta, si\u00e7 \u00ebsht\u00eb i t\u00ebr\u00eb ky Ligj, q\u00eb un\u00eb sot po e shtroj para syve tuaj?!\u00bb<\/em> <\/p>\n\n\n\n Hyji patjet\u00ebr \u00ebsht\u00eb marr\u00eb edhe me popujt e tjer\u00eb, duke u\nkujdesur p\u00ebr ta dhe duke u folur p\u00ebrmes nd\u00ebrgjegjes s\u00eb tyre, por me asnj\u00eb\npopull tjet\u00ebr nuk ka folur<\/em> si me\nIzraelin, t\u00eb cilit ia ka dh\u00ebn\u00eb fjal\u00ebt e Tij t\u00eb shkruara mbi rrasa guri. Me\nasnj\u00eb popull tjet\u00ebr Hyji nuk kishte qen\u00eb aq i qart\u00eb. <\/p>\n\n\n\n Ja, pra, arsyet q\u00eb p\u00ebrb\u00ebjn\u00eb fal\u00ebnderimin ndaj Hyjit. Por\nMoisiu pak m\u00eb sip\u00ebr kishte th\u00ebn\u00eb: \u00abMos u\nshtoni asgj\u00eb urdhrave q\u00eb po ju jap dhe mos u mungoni asgj\u00eb!\u00bb<\/em> Pik\u00ebrisht\nngaq\u00eb Ligji \u00ebsht\u00eb dhurata m\u00eb e madhe q\u00eb Hyji u kishte b\u00ebr\u00eb, ata duhej ta ruanin\nat\u00eb dhurat\u00eb ashtu si\u00e7 ishte: e fresk\u00ebt, origjinale, si\u00e7 ka dal\u00eb nga goja e Zotit.\n<\/p>\n\n\n\n Por, p\u00ebr fat t\u00eb keq, kjo porosi e men\u00e7ur e Moisiut nuk\n\u00ebsht\u00eb zbatuar edhe aq. Rreziku q\u00eb kanoste popullin e Izraelit vazhdimisht ishte\nq\u00eb t\u00eb fillonte e t\u00eb merrej m\u00eb shum\u00eb me interpretimet<\/em>,\ndometh\u00ebn\u00eb me shpjegimet e Ligjit, sesa me vet\u00eb Ligjin. <\/p>\n\n\n\n T\u00eb marrim nj\u00eb shembull: N\u00eb urdh\u00ebrimin e par\u00eb, Hyji thot\u00eb:\n\u00abMos adhuro Zot tjet\u00ebr p\u00ebrve\u00e7 meje!\u00bb <\/em>Q\u00ebllimi\ni urdh\u00ebrimit ishte i qart\u00eb: t\u00eb mos adhuronin hyjnit\u00eb e rrejshme t\u00eb popujve t\u00eb\ntjer\u00eb. Por, me kalimin e shekujve, n\u00eb Izrael filluan t\u00eb dilnin shpjegime pas\nshpjegimesh \u2013 e th\u00ebn\u00eb me fjal\u00eb m\u00eb popullore st\u00ebrhollime\npas st\u00ebrhollimesh<\/em> \u2013 t\u00eb cil\u00ebt arrit\u00ebn deri aty sa t\u00eb thonin se, meq\u00eb nuk u\ndashka t\u00eb adhurojm\u00eb hyjnit\u00eb e popujve t\u00eb tjer\u00eb, kjo do t\u00eb thot\u00eb se nuk duhet as\nt\u00eb merremi me k\u00ebta popuj; meq\u00eb njollosemi duke m\u00ebkatuar si pagan\u00ebt, at\u00ebher\u00eb\nmund t\u00eb njollosemi edhe n\u00ebse kemi kontakt fizik me ta. <\/p>\n\n\n\n Ungjilli i sot\u00ebm na e sjell t\u00eb gjall\u00eb k\u00ebt\u00eb mend\u00ebsi t\u00eb\ngatuar gabim p\u00ebrgjat\u00eb shekujve n\u00eb Izrael. Aty flitet p\u00ebr larjen e duarve para\nbuke. E nuk \u00ebsht\u00eb fjala p\u00ebr larjen p\u00ebr shkak t\u00eb higjien\u00ebs, por p\u00ebr nj\u00eb larje q\u00eb\nkishte marr\u00eb tashm\u00eb vler\u00eb rituale. Duart duheshin lar\u00eb sepse mbase, gjat\u00eb dit\u00ebs,\nkishe prekur ndonj\u00eb m\u00ebkatar apo ndonj\u00eb send q\u00eb m\u00eb par\u00eb mund ta kishte prekur\nndonj\u00eb m\u00ebkatar, apo ndoshta ndonj\u00eb ushqim q\u00eb \u00ebsht\u00eb i papast\u00ebr<\/em> para Ligjit. <\/p>\n\n\n\n Jezusi sulmohej jo rrall\u00eb nga disa hebrenj ngaq\u00eb Ai\nrrinte me tagrambledh\u00ebsit e me prostitutat e, madje, hante buk\u00eb s\u00eb bashku me\nta. Kjo ishte e pafalshme sipas tyre. Por, a ishte ky q\u00ebndrim i tyre q\u00ebllimi i\nv\u00ebrtet\u00eb p\u00ebr t\u00eb cilin Hyji kishte th\u00ebn\u00eb: \u00abMos\nadhuro Zot tjet\u00ebr p\u00ebrve\u00e7 meje!\u00bb<\/em><\/p>\n\n\n\n Kishin shkruar aq larg nga rr\u00ebnja \u2013 nga shpirti i v\u00ebrtet\u00eb i Ligjit<\/em> \u2013 dhe ishin\ndh\u00ebn\u00eb kaq shum\u00eb pas st\u00ebrhollimeve deri edhe t\u00eb\npashpirta<\/em>, saq\u00eb nuk po e vinin re se fjal\u00ebn e Hyjit e kishin z\u00ebvend\u00ebsuar me\n\u00abtraditat e t\u00eb par\u00ebve\u00bb<\/em>, duke qen\u00eb se\nk\u00ebto st\u00ebrhollime ishin quajtur tashm\u00eb \u00abtradit\u00eb\u00bb<\/em>.<\/p>\n\n\n\n Tani e kuptojm\u00eb reagimin e menj\u00ebhersh\u00ebm<\/em> e t\u00eb ashp\u00ebr<\/em>\nt\u00eb Jezusit, kur farisenjt\u00eb e pyesin: \u00abP\u00ebrse\nnx\u00ebn\u00ebsit e tu nuk i mbajn\u00eb traditat e t\u00eb par\u00ebve, por han\u00eb buk\u00eb me duar t\u00eb\n\u201cpapastra\u201d?\u00bb<\/em> Jezusi nuk kursehet<\/em>\nt\u2019i quaj\u00eb menj\u00ebher\u00eb \u00abshtiracak\u00eb\u00bb<\/em>. E\ngjejm\u00eb shpesh n\u00eb Ungjill k\u00ebt\u00eb m\u00ebnyr\u00eb t\u00eb ashp\u00ebr t\u00eb t\u00eb folurit t\u00eb Jezusit, por\nkurr\u00eb kundrejt atyre q\u00eb trajtoheshin si m\u00ebkatar\u00eb \u2013 e t\u00eb till\u00eb ishin n\u00eb fakt \u2013,\npor vet\u00ebm kundrejt atyre q\u00eb i thonin vetes t\u00eb drejt\u00eb, por q\u00eb ishin b\u00ebr\u00eb t\u00eb\npashpirt n\u00eb gjykimet e veta. <\/p>\n\n\n\n Pastaj Jezusi citon Isain\u00eb profet q\u00eb thot\u00eb: \u00abKy popull m\u00eb nderon me buz\u00eb, kurse zemra e\ntyre \u00ebsht\u00eb larg meje. I kot\u00eb \u00ebsht\u00eb kulti q\u00eb m\u00eb b\u00ebjn\u00eb, kur m\u00ebsojn\u00eb, kinse m\u00ebsim\nt\u00eb Hyjit, rregullore q\u00eb i qit\u00ebn njer\u00ebzit\u00bb<\/em>. Dhe vet\u00eb Jezusi e shpjegon k\u00ebt\u00eb\nrresht: \u00abJu lini pas dore urdh\u00ebrimet e\nHyjit e mbani traditat e njer\u00ebzve.\u00bb<\/em><\/p>\n\n\n\n Duket si i pamotivuar ky reagim i Jezusit p\u00ebrball\u00eb tyre.\nDikush mund t\u00eb mendoj\u00eb se e tyrja ishte thjesht nj\u00eb kureshtje, nj\u00eb d\u00ebshir\u00eb p\u00ebr\nt\u00eb kuptuar. Por kjo pyetje e farisenjve duhet futur n\u00eb t\u00ebr\u00ebsin\u00eb e rragatjeve q\u00eb\nata kishin shpesh me Jezusin, gjat\u00eb t\u00eb cilave p\u00ebrpiqeshin gjithnj\u00eb ta zinin n\u00eb\nfjal\u00eb. E, ajo q\u00eb \u00ebsht\u00eb m\u00eb e keqja \u00ebsht\u00eb se gjith\u00eb k\u00ebt\u00eb nuk e b\u00ebnin p\u00ebr t\u2019i\nsh\u00ebrbyer Hyjit, por vet\u00ebm e vet\u00ebm nga smira<\/em>,\nsi\u00e7 thuhet edhe shprehimisht n\u00eb nj\u00eb pjes\u00eb tjet\u00ebr t\u00eb Ungjillit. N\u00eb fakt, n\u00eb\nUngjillin e Sh\u00ebn Markut thuhet se Pilati \u00abe\ndinte mir\u00eb se kryeprift\u00ebrinjt\u00eb e kishin dor\u00ebzuar Jezusin prej smire\u00bb<\/em> (15,\n10). Prandaj Jezusi gjithnj\u00eb ua hiqte mask\u00ebn dyfytyr\u00ebsis\u00eb s\u00eb tyre duke i\nquajtur \u00abshtiracak\u00eb\u00bb<\/em>.<\/p>\n\n\n\n Pastaj Jezusi i drejtohet t\u00ebr\u00eb popullit duke th\u00ebn\u00eb: \u00abM\u00eb d\u00ebgjoni t\u00eb gjith\u00eb e mbani mend! S\u2019ka\nasgj\u00eb p\u00ebrjashta njeriut q\u00eb mund ta b\u00ebj\u00eb at\u00eb t\u00eb papast\u00ebr duke hyr\u00eb n\u00eb t\u00eb…\u00bb<\/em>\n<\/p>\n\n\n\n N\u00eb vesh\u00ebt tan\u00eb kjo ting\u00ebllon si normale, por p\u00ebr\nhebrenjt\u00eb e asaj kohe (edhe sot), ishte e v\u00ebshtir\u00eb t\u00eb pranohej. <\/p>\n\n\n\n Ja nj\u00eb shembull sa bind\u00ebs aq edhe tragjik. Rreth vitit 70\npas Krishtit, pra jo shum\u00eb koh\u00eb pas ngjitjes s\u00eb Jezusit n\u00eb Qiell, Roma donte t\u00eb\nshtypte nj\u00eb revolt\u00eb q\u00eb kishte shp\u00ebrthyer n\u00eb Jerusalem. Ushtar\u00ebt hebrenj ishin\nmundur pjes\u00ebrisht dhe, ata q\u00eb kishin mbetur, ishin mbyllur n\u00eb tempullin e tyre.\nUshtar\u00ebt romak\u00eb, p\u00ebr t\u2019i detyruar t\u00eb dilnin prej aty, nuk p\u00ebrdor\u00ebn taktikat e zakonshme\nt\u00eb luft\u00ebs, por \u2013 duke qen\u00eb se e njihnin mir\u00eb mend\u00ebsin\u00eb<\/em> e tyre \u2013 pren\u00eb disa derra dhe mishin e tyre e hodh\u00ebn\nbrenda tempullit. P\u00ebr hebrenjt\u00eb mishi i derrit \u00ebsht\u00eb absolutisht i papast\u00ebr.<\/p>\n\n\n\n K\u00ebshtu, duke qen\u00eb se tempulli tashm\u00eb ishte p\u00ebrdhosur nga\nky mish, t\u00eb gjith\u00eb hebrenjt\u00eb dol\u00ebn p\u00ebrjashta. E nuk dol\u00ebn p\u00ebr t\u00eb shkuar n\u00eb\nsht\u00ebpit\u00eb e veta, por p\u00ebr t\u2019u b\u00ebr\u00eb skllev\u00ebr, p\u00ebr t\u2019u torturuar apo edhe p\u00ebr t\u2019u\nvrar\u00eb. Me nj\u00eb fjal\u00eb, papast\u00ebrtia nuk ishte di\u00e7ka e vog\u00ebl p\u00ebr ta, por e mbanin\nsi pjes\u00eb thelb\u00ebsore t\u00eb besnik\u00ebris\u00eb ndaj Hyjit.<\/p>\n\n\n\n Ja, pra, sa fuqish\u00ebm<\/em>\nka ting\u00eblluar n\u00eb vesh\u00ebt e d\u00ebgjuesve hebrenj fjala e Jezusit: \u00abS\u2019ka asgj\u00eb p\u00ebrjashta njeriut q\u00eb mund ta\nb\u00ebj\u00eb at\u00eb t\u00eb papast\u00ebr duke hyr\u00eb n\u00eb t\u00eb.\u00bb<\/em> Jezusi po b\u00ebnte nj\u00eb revolucion t\u00eb\nv\u00ebrtet\u00eb: po e hidhte posht\u00eb pa pik\u00eb m\u00ebdyshjeje<\/em>\nt\u00ebr\u00eb at\u00eb q\u00eb nga hebrenjt\u00eb ruhej n\u00eb m\u00ebnyr\u00eb fanatike dhe, nga st\u00ebrhollimet e\ntep\u00ebrta, ishte b\u00ebr\u00eb tradit\u00eb<\/em> mbyt\u00ebse\nndaj shpirtit t\u00eb v\u00ebrtet\u00eb t\u00eb Ligjit. <\/p>\n\n\n\n St\u00ebrhollimet e tep\u00ebrta e kan\u00eb \u00e7uar Izraelin deri kaq larg\nHyjit. Por, po ta shohim mir\u00eb, edhe ne t\u00eb krishter\u00ebt Jezusi ka mjaft p\u00ebr t\u00eb na\nkorrigjuar. Sa her\u00eb shohim t\u00eb krishter\u00eb t\u00eb fiksuar pas traditave t\u00eb t\u00eb par\u00ebve,\npor q\u00eb s\u2019e kan\u00eb problem t\u00eb shkojn\u00eb drejtp\u00ebrdrejt kund\u00ebr fjal\u00ebs s\u00eb Hyjit. Jam i\nbindur se jo pak jan\u00eb familjet q\u00eb m\u00eb fort i p\u00ebrmbahen nj\u00eb gostie q\u00eb nuk duhet\nb\u00ebr\u00eb n\u00eb \u201cmot t\u00eb lidhur\u201d (gjat\u00eb krezhm\u00ebve), sesa marrjes s\u00eb sakramentit\nmartesor. I pari \u00ebsht\u00eb tradit\u00eb e zhvilluar n\u00eb Kish\u00eb dhe q\u00eb mund t\u00eb modifikohet\nleht\u00ebsisht, kurse i dyti \u00ebsht\u00eb Fjal\u00eb e Hyjit, q\u00eb duhet zbatuar pa st\u00ebrhollime.<\/p>\n\n\n\n Duke iu kthyer Ungjillit, duhet t\u00eb kuptojm\u00eb se Jezusi,\nduke b\u00ebr\u00eb k\u00ebt\u00eb revolucion, thjesht po \u00e7onte n\u00eb vend edhe nj\u00eb her\u00eb q\u00ebllimin e\nv\u00ebrtet\u00eb t\u00eb Ligji t\u00eb Hyjit: t\u00eb jemi n\u00eb\np\u00ebrngjasim t\u00eb Hyjit q\u00eb \u00ebsht\u00eb dashuri<\/em>. Prandaj Ai e drejton v\u00ebmendjen nga\njasht\u00eb njeriut, tek brend\u00ebsia<\/em> e tij,\ntek zemra, tek ajo q\u00eb ne sot do ta quanim nd\u00ebrgjegje: \u00abSepse prej brendis\u00eb, prej zemr\u00ebs s\u00eb njeriut, rrjedhin: mendimet e\nk\u00ebqija, llojet e ndryshme t\u00eb f\u00ebllig\u00ebshtis\u00eb, vjedhjet, vrasjet, kuror\u00ebthyerjet,\nd\u00ebshira e tepruar e pasuris\u00eb, mashtrimet, shfrenia, smira, blasfemit\u00eb, krenia,\nmarr\u00ebzia.\u00bb<\/em> Dymb\u00ebdhjet\u00eb vese e m\u00ebkate q\u00eb na b\u00ebjn\u00eb t\u00eb shohim se ajo q\u00eb duhet\n\u201crregulluar\u201d e para \u00ebsht\u00eb nd\u00ebrgjegjja e njeriut e jo edhe aq q\u00eb t\u2019i m\u00ebsohen atij\ndisa rituale q\u00eb duhen zbatuar n\u00eb m\u00ebnyr\u00eb mekanike. K\u00ebto t\u00eb fundit nuk na b\u00ebjn\u00eb\nn\u00eb p\u00ebrngjasim t\u00eb Hyjit, nd\u00ebrsa ajo e para po. <\/p>\n\n\n\n Duke edukuar nd\u00ebrgjegjen ton\u00eb p\u00ebr praktikimin e\ndashuris\u00eb, drejt\u00ebsis\u00eb dhe m\u00ebshir\u00ebs, at\u00ebher\u00eb jemi duke zbatuar fjal\u00ebn e Hyjit.\nPrandaj Sh\u00ebn Jakobi sot na m\u00ebson se \u00abbesimi\ni past\u00ebr dhe i pat\u00ebmet\u00eb para Hyjit At\u00eb \u00ebsht\u00eb ky: kujdesi p\u00ebr bonjak\u00ebt dhe p\u00ebr\ngra t\u00eb veja n\u00eb v\u00ebshtir\u00ebsit\u00eb e tyre dhe ruajtja e past\u00ebr e vetvetes nga kjo\nbot\u00eb\u00bb<\/em>. Edhe ai ishte hebre, por, i m\u00ebsuar nga Jezusi, s\u2019kishte frik\u00eb ta\nvinte theksin tek praktikimi i dashuris\u00eb, sepse vet\u00ebm ajo na b\u00ebn t\u00eb ngjash\u00ebm me\nHyjin.<\/p>\n\n\n\n T\u00eb kemi shum\u00eb kujdes q\u00eb Jezusi t\u00eb mos na qortoj\u00eb edhe ne\nduke na th\u00ebn\u00eb: \u00abJu lini pas dore\nurdh\u00ebrimin e Hyjit dhe mbani traditat e njer\u00ebzve.\u00bb<\/em><\/p>\n\n\n\n Dom Dritan Ndoci<\/p>\n","protected":false},"excerpt":{"rendered":" E DIELA XXII GJAT\u00cb VITIT B Lp 4, 1-2.6-8; Ps 15 (14); Jak 1, 17-18.21-22.27; Mk 7, 1-8.14-15.21-23 N\u00eb leximin e par\u00eb t\u00eb s\u00eb diel\u00ebs s\u00eb sotme, shohim se si Moisiu i drejtohet popullit t\u00eb Izraelit p\u00ebr ta nxitur q\u00eb t\u2019i jet\u00eb besnik Hyjit. Moisiu \u00ebsht\u00eb drejt fundit t\u00eb jet\u00ebs s\u00eb vet dhe e hedh … <\/p>\n