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<\/figure>\n\n\n\nN\u00eb tradit\u00ebn hebraike, mikpritja nuk shihej vet\u00ebm si nj\u00eb fenomen shoq\u00ebror, por kishte lidhje edhe me nj\u00eb bindje t\u00eb madhe q\u00eb ushqehej nga besimi n\u00eb Hyjin: zem\u00ebrgjer\u00ebsia q\u00eb duhej treguar ndaj mikut, ishte e nxitur nga zem\u00ebrgjer\u00ebsia q\u00eb Hyji kishte treguar gjithnj\u00eb ndaj popullit t\u00eb vet. Do t\u00eb thot\u00eb se mikpritja \u00e7mohej si nj\u00eb akt i shenjt\u00eb, si di\u00e7ka q\u00eb t\u00eb v\u00eb n\u00eb sintoni me Hyjin. E, duke qen\u00eb e till\u00eb, do t\u00eb thot\u00eb se \u00ebsht\u00eb edhe nj\u00ebri prej vendeve n\u00eb t\u00eb cilat Hyji mund ta b\u00ebj\u00eb t\u00eb pranishme veten e Tij m\u00eb s\u00eb miri. P\u00ebr k\u00ebt\u00eb arsye Sh\u00ebn Pali u thoshte t\u00eb krishter\u00ebve t\u00eb par\u00eb: \u00abUshtroni mikpritjen!\u00bb <\/em>(Rom 12, 13)<\/p>\n\n\n\n Para se t\u00eb kalojm\u00eb tek kundrimi i pjes\u00ebve t\u00eb sotme biblike, le t\u00eb shohim pik\u00ebs\u00ebpari bukurin\u00eb e pakrahasueshme t\u00eb miq\u00ebsis\u00eb. E dim\u00eb t\u00eb gjith\u00eb se miku besnik dhe i painteres ta zbukuron jet\u00ebn. Miku i v\u00ebrtet\u00eb ta leht\u00ebson zemr\u00ebn kur je ngusht<\/em> e, pa th\u00ebn\u00eb asgj\u00eb, t\u00eb b\u00ebn t\u00eb ndihesh ngusht<\/em> kur ke filluar t\u00eb b\u00ebsh nj\u00eb jet\u00eb me gabime. Kur ke nj\u00eb mik t\u00eb mir\u00eb, gjithmon\u00eb do ta kesh diku nj\u00eb der\u00eb t\u00eb hapur p\u00ebr ty: \u00abMiku i mir\u00eb, n\u00eb dit\u00eb t\u00eb v\u00ebshtir\u00eb.\u00bb<\/em>, thot\u00eb proverbi yn\u00eb. N\u00eb librin e Siracidit thuhet: \u00abMiku besnik, mbrojtje e fort\u00eb: kush e gjen, gjen nj\u00eb thesar.\u00bb<\/em> (6, 14)<\/p>\n\n\n\n Sa bukur \u00ebsht\u00eb ta kultivosh miq\u00ebsin\u00eb! Shpesh thuhet se\nmiq\u00ebsia nuk egziston, duke u justifikuar se t\u00eb vetmit q\u00eb t\u00eb duan v\u00ebrtet jan\u00eb\nnjer\u00ebzit e gjakut t\u00ebnd. Por miqt\u00eb e sinqert\u00eb ekzistojn\u00eb. Ata jan\u00eb si puna e\natyre vigan\u00ebve t\u00eb p\u00ebrrallave q\u00eb dalin nga strehat e tyre kur d\u00ebgjojn\u00eb se je n\u00eb\nhall. Dalin, t\u00eb ndihmojn\u00eb dhe kthehen p\u00ebrs\u00ebri n\u00eb heshtjen e tyre. Pa k\u00ebrkuar asgj\u00eb\ne pa t\u00eb b\u00ebr\u00eb t\u00eb ndihesh as n\u00eb borxh p\u00ebr nder\u00ebn q\u00eb t\u00eb b\u00ebn\u00eb. Miq\u00ebsi t\u00eb tilla ta\nzgjasin jet\u00ebn e, k\u00ebt\u00eb miq\u00ebsi, Hyji e bekon me pranin\u00eb e vet. <\/p>\n\n\n\n Tani mund t\u2019i kthehemi leximeve t\u00eb sotme, sepse do t\u00eb\nshohim se personazhet q\u00eb p\u00ebrmenden aty, duke e ushtruar mikpritjen me \u00e7ilt\u00ebrsi,\nmikprit\u00ebn vet\u00eb Zotin n\u00eb sht\u00ebpit\u00eb e tyre. <\/p>\n\n\n\n Leximi i par\u00eb sot na tregon se si Abrahamit i kalojn\u00eb p\u00ebrpara tend\u00ebs s\u00eb vet tre burra<\/em> t\u00eb panjohur. Abrahami do t\u00eb zbuloj\u00eb se k\u00ebta miq t\u00eb panjohur ishin shum\u00eb t\u00eb ve\u00e7ant\u00eb, sepse prej tyre do t\u00eb merrte lajmin q\u00eb, s\u00eb shpejti, do t\u00eb kishte nj\u00eb djal\u00eb, lajm t\u00eb cilin e priste me afsh t\u00eb zemr\u00ebs. Do t\u2019u jepte<\/em> miqve, por m\u00eb shum\u00eb do t\u00eb merrte<\/em> prej tyre, si\u00e7 ndodh\u00eb n\u00eb \u00e7do miq\u00ebsi t\u00eb sinqert\u00eb. Autori i Letr\u00ebs s\u00eb drejtuar Hebrenjve, n\u00eb lidhje me k\u00ebt\u00eb detaj, merrte shkas t\u2019i k\u00ebshillonte t\u00eb krishter\u00ebt e par\u00eb: \u00abMos e lini pas dore mikpritjen, sepse me an\u00eb t\u00eb saj, disa, pa e ditur, i prit\u00ebn miq engj\u00ebjt!\u00bb<\/em> (13, 2) <\/em>Tradita e m\u00ebvonshme e krishter\u00eb \u00ebsht\u00eb shtyr\u00eb edhe m\u00eb tej, duke par\u00eb n\u00eb k\u00ebt\u00eb tekst t\u00eb Bes\u00eblidhjes s\u00eb Vjet\u00ebr nj\u00eb zbulim t\u00eb Hyjit Njin\u00ed e Trin\u00ed.<\/p>\n\n\n\n Ungjilli na flet p\u00ebr mikpritjen q\u00eb i b\u00ebn\u00eb Jezusit dy\nmotra, Marta dhe Maria, t\u00eb cilat, me sa duket, kishin miq\u00ebsi t\u00eb thell\u00eb me T\u00eb.\nPor, p\u00ebrball\u00eb mikut q\u00eb u vjen n\u00eb sht\u00ebpi, ato reagojn\u00eb n\u00eb m\u00ebnyra mjaft t\u00eb\nndryshme: nj\u00ebra, Maria, i l\u00eb t\u00eb gjitha shqet\u00ebsimet e tjera m\u00ebnjan\u00eb e ulet te\nk\u00ebmb\u00ebt e Jezusit p\u00ebr ta d\u00ebgjuar At\u00eb, kurse tjetra, Marta, e ka mendjen tek\npun\u00ebt e shumta q\u00eb k\u00ebrkonte mikpritja. <\/p>\n\n\n\n P\u00ebrpjekja m\u00eb e pavend q\u00eb mund t\u00eb b\u00ebnim n\u00eb k\u00ebt\u00eb rast do t\u00eb\nishte q\u00eb t\u00eb p\u00ebrpiqeshim t\u00eb kuptonim se cila prej dy motrave \u00ebsht\u00eb m\u00eb e mir\u00eb,\ncila prej tyre u soll mir\u00eb e cila keq. Na vjen spontane ta d\u00ebnojm\u00eb Mart\u00ebn e\nshkret\u00eb, duke qen\u00eb se edhe Jezusi e korrigjoi pak, por t\u00eb mos harrojm\u00eb se edhe\nMart\u00ebn Kisha e mban p\u00ebr shenjt\u00ebresh\u00eb, p\u00ebrkujtimi i s\u00eb cil\u00ebs bie m\u00eb 29 korrik. E\npun\u00ebt q\u00eb u duhej t\u00eb b\u00ebnin at\u00eb dit\u00eb duhet t\u00eb ken\u00eb qen\u00eb v\u00ebrtet t\u00eb shumta, sepse,\nme shum\u00eb siguri, Jezusi nuk u kishte shkuar i vet\u00ebm n\u00eb sht\u00ebpi. Zakonisht Jezusi\nkishte pas vetes edhe dymb\u00ebdhjet\u00eb apostujt n\u00eb l\u00ebvizjet e Tij t\u00eb atyre viteve.\nImagjinojeni, pra, se si fillon puna p\u00ebr grat\u00eb e sht\u00ebpis\u00eb kur t\u00eb vijn\u00eb\ntremb\u00ebdhjet\u00eb miq p\u00ebrnj\u00ebheri p\u00ebr buk\u00eb. <\/p>\n\n\n\n E, me gjith\u00eb k\u00ebto pun\u00eb q\u00eb duheshin b\u00ebr\u00eb, Maria shkon e i ulet Jezusit tek k\u00ebmb\u00ebt e nuk b\u00ebn asgj\u00eb. Plus k\u00ebsaj, nuk ishte as n\u00eb zakonet e vendit q\u00eb nj\u00eb grua t\u00eb ulej tek k\u00ebmb\u00ebt e M\u00ebsuesve t\u00eb Ligjit e t\u00eb d\u00eb\u00adgjonte, por vet\u00ebm burrat. Grat\u00eb e kishin shum\u00eb t\u00eb qart\u00eb vendin q\u00eb u takonte n\u00eb k\u00ebso rastesh. Prandaj Marta jo vet\u00ebm q\u00eb e pretendon ndihm\u00ebn e Maris\u00eb, por duket sikur \u00ebsht\u00eb edhe e turbulluar nga fakti se Jezusi e pranoi thyerjen e k\u00ebtij rregulli shum\u00eb t\u00eb qart\u00eb p\u00ebr nj\u00eb M\u00ebsues: \u00abZot\u00ebri, a nuk po t\u00eb duket r\u00ebnd\u00eb?\u00bb<\/em><\/p>\n\n\n\n E rr\u00ebmbyer nga pun\u00ebt e shumta e, me siguri e rr\u00ebmbyer edhe emocionalisht nga nj\u00eb tolerim i till\u00eb nga ana e Jezusit, Marta nuk nguron deri edhe t\u00eb mendoj\u00eb se Jezusit i duhet dh\u00ebn\u00eb urdh\u00ebr: \u00abThuaji, pra, t\u00eb m\u00eb ndihmoj\u00eb!\u00bb<\/em> Mund ta imagjinojm\u00eb leht\u00ebsisht Jezu\u00adsin q\u00eb buz\u00ebqesh p\u00ebrball\u00eb gjith\u00eb k\u00ebtij rr\u00ebmbimi nga ana e mikesh\u00ebs s\u00eb Tij t\u00eb sinqert\u00eb. E, pik\u00ebrisht se e kishte mikesh\u00eb, shum\u00eb dasha\u00admir\u00ebsisht ia kupton mundin e madh q\u00eb po b\u00ebnte, por e fton edhe q\u00eb t\u00eb kuptoj\u00eb se vlera e v\u00ebrtet\u00eb e mikpritjes \u00ebsht\u00eb miku<\/em> e jo ajo q\u00eb b\u00ebn p\u00ebr mikun<\/em>: \u00abMart\u00eb, Mart\u00eb, ti po brengosesh dhe po shqet\u00ebsohesh p\u00ebr shum\u00eb gj\u00ebra e, pra, e nevojshme \u00ebsht\u00eb vet\u00ebm nj\u00eb. V\u00ebrtet Maria zgjodhi pjes\u00ebn m\u00eb t\u00eb mir\u00ebn, q\u00eb nuk do t\u2019i merret\u00bb<\/em>.<\/p>\n\n\n\n N\u00eb korrigjimin e Jezusit b\u00ebr\u00eb Mart\u00ebs, mund t\u00eb shohim edhe\nnj\u00eb korrigjim q\u00eb patjet\u00ebr i duhet b\u00ebr\u00eb nj\u00eb lloj teprie n\u00eb shpenzimet e shum\u00eb\nmikpritjeve tona: aq shum\u00eb shpenzohet kot n\u00ebp\u00ebr disa festa e disa dasma, saq\u00eb\nv\u00ebrtet t\u00eb vjen t\u00eb pyes\u00ebsh n\u00ebse q\u00ebllimi kryesor aty \u00ebsht\u00eb t\u00eb g\u00ebzohet me miqt\u00eb e\npranish\u00ebm, apo aty fshihet d\u00ebshira p\u00ebr t\u2019u dukur e p\u00ebr t\u2019u mburrur.<\/p>\n\n\n\n Por t\u2019i kthehemi pjes\u00ebs ungjillore. \u00abSht\u00ebpia \u00ebsht\u00eb e Zotit dhe e mikut.\u00bb<\/em>, thot\u00eb proverbi yn\u00eb. \u00cbsht\u00eb\nprek\u00ebse ta mendosh se, at\u00eb dit\u00eb, n\u00eb sht\u00ebpin\u00eb e k\u00ebtyre dy motrave, Zoti e miku ishin e nj\u00ebjta gj\u00eb<\/em>. Pun\u00ebt e\nshumta nuk duhej lejuar q\u00eb ta shp\u00ebrq\u00ebndronin Mart\u00ebn nga kjo e v\u00ebrtet\u00eb. Pastaj\nnj\u00eb proverb yni tjet\u00ebr thot\u00eb: \u00abMikut i l\u00ebshohet vendi e i d\u00ebgjohet kuvendi.\u00bb<\/em>. Maria pik\u00ebrisht k\u00ebt\u00eb po b\u00ebnte. Aq m\u00eb tep\u00ebr\nngaq\u00eb kishte kuptuar se \u00abkuvendi\u00bb<\/em>,\npra biseda<\/em> e k\u00ebtij miku ishte e nj\u00eb\nvlere t\u00eb pashoqe. Maria \u00ebsht\u00eb shum\u00eb e vet\u00ebdijshme se kishte shum\u00eb p\u00ebr t\u00eb marr\u00eb<\/em> prej k\u00ebtij Miku, nd\u00ebrkoh\u00eb q\u00eb Marta\nishte e p\u00ebrhumbur nga \u00abbrengosja\u00bb<\/em> se\nkishte shum\u00eb p\u00ebr t\u2019i dh\u00ebn\u00eb<\/em> Atij. <\/p>\n\n\n\n Maria e donte v\u00ebrtet\u00eb shum\u00eb Jezusin. Sipas Ungjillit t\u00eb\nGjonit (12, 1-8), n\u00eb nj\u00eb prej vizitave t\u00eb Jezusit n\u00eb sht\u00ebpin\u00eb e tyre, ajo i\nkishte zbrazur Jezusit nj\u00eb her\u00eb mbi kok\u00eb nj\u00eb parfum q\u00eb kushtonte sa rroga e nj\u00eb\nviti, plot treqind denar\u00eb. Ndokush ka komentuar se mbase ato para ishin\nkursimet e Maris\u00eb p\u00ebr paj\u00ebn e saj. Edhe n\u00eb at\u00eb rast Maria e shkret\u00eb kishte qen\u00eb\nqortuar nga Juda, por u mbrojt<\/em>\nmenj\u00ebher\u00eb nga Jezusi. <\/p>\n\n\n\n Me shum\u00eb siguri mendohet se kjo Mari \u00ebsht\u00eb ajo m\u00ebkatarja\ne falur q\u00eb, me lot\u00ebt e saj, i kishte lar\u00eb k\u00ebmb\u00ebt Jezusit dhe ia kishte thar\u00eb me\nflok\u00ebt e saj e, pas k\u00ebtij gjesti, Jezusi i kishte th\u00ebn\u00eb: \u00abIu fal\u00ebn m\u00ebkatet e shumta, sepse tregoi dashuri t\u00eb madhe.\u00bb<\/em> (Lk 7,\n47). Po kjo pjes\u00eb e Ungjillit t\u00eb Luk\u00ebs thot\u00eb se ajo grua \u00abishte m\u00ebkatare e njohur n\u00eb qytet\u00bb<\/em>. K\u00ebshtu e kuptojm\u00eb se, p\u00ebr\nMarin\u00eb, prania e Jezusit ishte tejet e \u00e7muar, duke qen\u00eb se Ai i kishte\nndryshuar jet\u00ebn dhe i kishte rikthyer asaj dinjitetin e humbur nga m\u00ebkatet.\nPlus k\u00ebsaj, nga Ungjilli i Gjonit, dim\u00eb se Jezusi i kishte rikthyer n\u00eb jet\u00eb\nedhe v\u00ebllain e saj t\u00eb dashur, Lazrin. Si t\u00eb mos ndihej e rr\u00ebmbyer n\u00eb shpirt<\/em> Maria nga prania e Jezusit n\u00eb sht\u00ebpin\u00eb e\nsaj?! \u00abDisa miq arrijn\u00eb t\u00eb l\u00ebn\u00eb nj\u00eb gjurm\u00eb aq t\u00eb bukur n\u00eb jet\u00ebn t\u00ebnde, aq sa\nti me v\u00ebshtir\u00ebsi e kujton se si ka qen\u00eb jeta jote pa ta.\u00bb<\/em>, shkruante Ana\nTejlor, poetja angleze e shekullit XIX. E Maris\u00eb i kishte ndodhur pik\u00ebrisht\nk\u00ebshtu.<\/p>\n\n\n\n Por Marta, me prakticitetin e saj, e kishte mjegulluar bukurin\u00eb\ne gjith\u00eb k\u00ebsaj s\u00eb v\u00ebrtete. Prandaj Jezusi ia kujton se cila \u00ebsht\u00eb gj\u00ebja m\u00eb e\nr\u00ebnd\u00ebsishme, gj\u00ebja q\u00eb nuk \u00abt\u00eb merret\u00bb <\/em>m\u00eb\nkurr\u00eb nga askush: miq\u00ebsia n\u00eb shpirt me Jezusin. <\/p>\n\n\n\n U fut\u00ebn nj\u00eb her\u00eb disa komunist\u00eb n\u00eb sht\u00ebpin\u00eb e nj\u00eb plake e\nia hoq\u00ebn t\u00eb gjitha fuguret e shenjta q\u00eb kishte n\u00ebp\u00ebr mure. Me tallje pastaj iu\ndrejtuan asaj: \u00abJa, ta hoq\u00ebm fen\u00eb\nt\u00ebnde.\u00bb\u00abJu m\u00eb hoq\u00ebt fuguret n\u00ebp\u00ebr mure, por k\u00ebt\u00eb nuk mund t\u00eb ma hiqni.\u00bb<\/em>, u\ntha plaka nd\u00ebrkoh\u00eb q\u00eb po b\u00ebnte shenj\u00ebn e kryqit pa i b\u00ebr\u00eb syri t\u00ebrt. Komunist\u00ebt\nik\u00ebn, q\u00eb nuk donin t\u00eb flitej se kishin dhunuar deri edhe nj\u00eb plak\u00eb. <\/p>\n\n\n\n Miq\u00ebsia n\u00eb shpirt me Krishtin nuk mund t\u00eb na merret prej\naskujt. Fillon n\u00eb tok\u00eb e vazhdon n\u00eb amshim.<\/p>\n\n\n\n Shkrimtar\u00ebt shpirt\u00ebror\u00eb, nga ana tjet\u00ebr, e kan\u00eb pyetur veten n\u00ebse Jezusi k\u00ebshtu ka vler\u00ebsuar m\u00eb shum\u00eb jet\u00ebn e lutjes e t\u00eb soditjes sesa jet\u00ebn aktive. Por nuk \u00ebsht\u00eb ashtu. Veprimtaria njer\u00ebzore \u00ebsht\u00eb gjith\u00admon\u00eb e shenjt\u00eb, poaq sa edhe lutja. Jezusi k\u00ebtu qorton at\u00eb lloj \u00adveprimtarie njer\u00ebzore q\u00eb b\u00ebhet pa frym\u00ebn e Hyjit. Lujta dhe ve\u00adprim\u00ad\u00adtaria duhet t\u00eb shkojn\u00eb bashk\u00eb. Duhet t\u00eb kemi shpirtin e Maris\u00eb, por edhe t\u00eb Mart\u00ebs. Kur t\u00eb lutemi, t\u00eb mos i harrojm\u00eb p\u00ebrgjegj\u00ebsit\u00eb q\u00eb kemi p\u00ebrball\u00eb jet\u00ebs e, kur t\u00eb punojm\u00eb, t\u00eb mos i harrojm\u00eb fjal\u00ebt q\u00eb d\u00ebgjuam te k\u00ebmb\u00ebt e Jezusit. Nj\u00eb i krishter\u00eb nuk duhet t\u00eb thot\u00eb: \u00abN\u00eb Kish\u00eb jam i krishter\u00eb, kurse n\u00eb pun\u00eb kam p\u00ebrpar\u00ebsi t\u00eb tjera.\u00bb<\/em> Politikani, doktori, bujku, tregtari, profesori, ejt., duhet ta brumosin e shenjt\u00ebrojn\u00eb veprimtarin\u00eb e tyre me at\u00eb q\u00eb kan\u00eb d\u00ebgjuar te k\u00ebmb\u00ebt e Jezusit n\u00eb lutje. E th\u00ebn\u00eb m\u00eb shkurt: shpirti i Maris\u00eb duhet ta p\u00ebrshkoj\u00eb t\u00ebr\u00eb veprimtarin\u00eb e Mart\u00ebs<\/em>. <\/p>\n\n\n\n Le ta praktikojm\u00eb, pra, miq\u00ebsin\u00eb, sepse aty b\u00ebhet i pranish\u00ebm Zoti. E, mbi t\u00eb gjitha, ta ruajm\u00eb miq\u00ebsin\u00eb me Jezusin, si n\u00eb lutje, ashtu edhe n\u00eb veprim. Jezusi \u00ebsht\u00eb \u00abpjesa m\u00eb e mir\u00eb\u00bb<\/em>. Miq\u00ebsia me Jezusin \u00abkurr\u00eb nuk do t\u00eb na merret\u00bb<\/em>, sepse fillon k\u00ebtu e zgjat n\u00eb p\u00ebrjet\u00ebsi. Jezusi \u00ebsht\u00eb \u00abMiku besnik, mbrojtje e fort\u00eb: kush e gjen, gjen nj\u00eb thesar.\u00bb<\/em> E DIELA XVI GJAT\u00cb VITIT C Zan 18, 1-10; Ps 15 (14); Kol 1, 24-28; Lk 10, 38-42 N\u00eb tradit\u00ebn hebraike, mikpritja nuk shihej vet\u00ebm si nj\u00eb fenomen shoq\u00ebror, por kishte lidhje edhe me nj\u00eb bindje t\u00eb madhe q\u00eb ushqehej nga besimi n\u00eb Hyjin: zem\u00ebrgjer\u00ebsia q\u00eb duhej treguar ndaj mikut, ishte e nxitur nga zem\u00ebrgjer\u00ebsia … <\/p>\n
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