{"id":40625,"date":"2019-04-25T00:19:14","date_gmt":"2019-04-24T22:19:14","guid":{"rendered":"https:\/\/www.fjala.info\/?p=40625"},"modified":"2019-04-25T00:19:14","modified_gmt":"2019-04-24T22:19:14","slug":"dashuria-ne-torah","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/dashuria-ne-torah\/","title":{"rendered":"Dashuria n\u00eb Torah"},"content":{"rendered":"

Prof. Furio Biagini<\/strong>
\nUniversitetet e Salentos<\/em><\/p>\n

Tema q\u00eb duhet t\u00eb zhvilloj, \u201cDashuria n\u00eb Torah\u201d, mund t\u00eb p\u00ebrmblidhet n\u00eb nj\u00eb varg t\u00eb vet\u00ebm, i marr\u00eb nga Levitiku 19,18: \u201cMos u hakmerr as mos ushqe hidh\u00ebrim ndaj bijve t\u00eb popullit t\u00ebnd. Duaje t\u00eb af\u00ebrmin t\u00ebnd porsi vetveten. Un\u00eb jam Zoti\u201d. Q\u00eb at\u00ebher\u00eb Tanaim\u00ebt, mjeshtrat e m\u00ebdhenj t\u00eb Mishnah (nga rr\u00ebnja shanah, p\u00ebrs\u00ebris), kodifikim ligjor i ligjit gojor n\u00eb fillim t\u00eb shekullit II (e.v.) kishin diskutuar cili ishte parimi m\u00eb i madh i Torah-ut. N\u00eb traktatin Nedarim IX, 3 t\u00eb Talmudit t\u00eb Jeruzalemit, gjejm\u00eb k\u00ebt\u00eb diskutim interesant:<\/p>\n

\u201cK\u00ebshtu \u00ebsht\u00eb th\u00ebn\u00eb [Levitiku 19,18: \u2018do t\u00eb duash tjetrin si veten t\u00ebnde\u2019].
\nRabbi Aqiva thot\u00eb: Ky \u00ebsht\u00eb nj\u00eb parim i madh i Torah-ut. Ben Azai thot\u00eb: Vargu 5,1 \u2018Ky \u00ebsht\u00eb libri i historis\u00eb s\u00eb njeriut\u2026 njeriu u krijua me imazhin e Zotit dhe me nj\u00eb parim akoma m\u00eb t\u00eb madh\u2019\u201d.<\/p>\n

K\u00ebshtu q\u00eb, nga nj\u00ebra an\u00eb, Rabi Aqiva, mjesht\u00ebr q\u00eb ka udh\u00ebhequr historikisht popullin
\nHebre, n\u00eb epok\u00ebn pas shkat\u00ebrrimit t\u00eb Tempullit t\u00eb Jeruzalemit, u torturua nga romak\u00ebt dhe vdiq martir n\u00eb 135 (e.v) gjat\u00eb shtypjes s\u00eb Bar Kokba, sheh parimin e madh t\u00eb Torah-ut, n\u00eb dashurin\u00eb p\u00ebr tjetrin nj\u00eblloj si p\u00ebr veten, i nj\u00ebjti Rabi Aqiva, njihte edhe parimin universal, si\u00e7 lexojm\u00eb n\u00eb Pirq\u00e8 Avoth (th\u00ebniet e Et\u00ebrve).<\/p>\n

\u201cRabi Aqiva vazhdon t\u00eb thot\u00eb akoma: \u2018I shtrenjt\u00eb \u00ebsht\u00eb njeriu (p\u00ebr t\u00eb Amshuarin) , q\u00eb u krijua n\u00eb sh\u00ebmb\u00eblles\u00eb [hyjnore], nj\u00eb dashuri m\u00eb e lart\u00eb iu tregua duke e krijuar n\u00eb sh\u00ebmb\u00eblles\u00eb [hyjnore]; sipas teksit q\u00eb thot\u00eb: \u2018N\u00eb sh\u00ebmb\u00eblles\u00eb t\u00eb vet Zoti e krijoi njeriun\u201d.<\/p>\n

Duke p\u00ebrkufizuar \u201cdo t\u00eb duash tjetrin si veten t\u00ebnde\u201d, si rregullin e madh t\u00eb Torah-ut, Rabi Aqiva, pohon q\u00eb t\u00eb gjitha ligjet q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me raportet nd\u00ebrmjet njeriut dhe tjetrit, rrjedhin nga ky parim.<\/p>\n

Ben Azai, nx\u00ebn\u00ebs i tij, kujton q\u00eb ky rregull themelor, nuk rrjedh thjesht nga raporti nd\u00ebrnjer\u00ebzor, por nga fakti q\u00eb njeriu \u00ebsht\u00eb i zhytur, n\u00eb nj\u00eb krijim hyjnor. Dashuria q\u00eb kemi p\u00ebr tjetrin duhet t\u00eb konsiderohet si nj\u00eb plot\u00ebsim i faktit q\u00eb njeriu \u00ebsht\u00eb krijuar me imazhin e Zotit, dhe q\u00eb lidhja reale, motivimi real i dashuris\u00eb p\u00ebr tjetrin, q\u00ebndron n\u00eb faktin q\u00eb jemi t\u00eb gjith\u00eb sh\u00ebmb\u00eblles\u00eb e Shenjtit, i Bekuar Qoft\u00eb Ai. Si rrjedhoj\u00eb, t\u00eb duash tjetrin \u00ebsht\u00eb nj\u00eb m\u00ebnyr\u00eb e t\u00eb dashurit t\u00eb T\u00eb P\u00ebrjetshmit.<\/p>\n

Po kush \u00ebsht\u00eb i af\u00ebrmi im? Nga ana e Bibl\u00ebs, i af\u00ebrmi \u00ebsht\u00eb i huaji. Mishnah na kujton q\u00eb Shenjti, i Bekuar Qoft\u00eb Ai, krijoi vet\u00ebm nj\u00eb njeri, Adamin, n\u00eb m\u00ebnyr\u00eb q\u00eb asnj\u00eb t\u00eb mos thoshte q\u00eb \u201cbabai im \u00ebsht\u00eb m\u00eb i madh se yti\u201d. Zoti, duke krijuar Adamin, nuk krijoi t\u00eb huajin. Vet\u00ebm pas p\u00ebrmbytjes me episodin e Kull\u00ebs t\u00eb Babelit, mund t\u00eb flitet p\u00ebr t\u00eb huaj.<\/p>\n

Njer\u00ebzit e Kull\u00ebs flisnin vet\u00ebm nj\u00eb gjuh\u00eb, ishin t\u00eb gjith\u00eb n\u00eb nj\u00eb vend t\u00eb angazhuar n\u00eb nd\u00ebrtimin e nj\u00eb vepre t\u00eb vetme (mbase Torah-u do t\u00eb na v\u00ebr\u00eb n\u00eb mbrojtje kund\u00ebr rreziqeve t\u00eb nj\u00eb bote t\u00eb globalizuar). N\u00eb nd\u00ebrtimin e kull\u00ebs nuk kishte pun\u00eb krahu t\u00eb huaj, dhe n\u00eb k\u00ebt\u00eb pik\u00eb shfaqet nd\u00ebrhyrja hyjnore. Zoti ngat\u00ebrron t\u00eb gjitha gjuh\u00ebt, dhe shp\u00ebrndan njer\u00ebzit q\u00eb b\u00ebhen t\u00eb gjith\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb nd\u00ebrsjell\u00eb t\u00eb huaj, lindin identitetet sociale, kultura dhe etnit\u00eb. Papritur, t\u00eb gjith\u00eb jan\u00eb t\u00eb huaj ndaj nj\u00ebri-tjetrit.
\nPor jo vet\u00ebm, i huaji, Gher, q\u00eb Torah-u na b\u00ebn thirrje ta duam (\u00ebsht\u00eb e vetmja her\u00eb ku Torah-u na th\u00ebrret \u201ct\u00eb duam t\u00eb\u2026\u201d si\u00e7 lexohet n\u00eb Ligjin e P\u00ebrt\u00ebrir\u00eb 10, 19: \u201cDo t\u00eb duani t\u00eb huajin, sepse t\u00eb huaj keni qen\u00eb n\u00eb tok\u00ebn e Egjiptit\u201d), \u00ebsht\u00eb i af\u00ebrmi im. <\/p>\n

Torah-u na tregon, p\u00ebrve\u00e7 t\u00eb huajit (Gher), kategori t\u00eb tjera t\u00eb huajit q\u00eb duhet t\u00eb duam, si e veja, jetimi, prifti, pa asnj\u00eb ndryshim nd\u00ebrmjet Hebreut dhe jo Hebreut. I huaji nuk \u00ebsht\u00eb vet\u00ebm ai q\u00eb vjen nga nj\u00eb vend tjet\u00ebr, por edhe kush n\u00eb vendin e tij, \u00ebsht\u00eb n\u00eb nj\u00eb situat\u00eb nevoje. Pra, tjetri \u00ebsht\u00eb fqinji im, ose me terma aktual\u00eb, ekstrakomunitari e ka paradigm\u00ebn e tij tek Abrahami, q\u00eb \u00ebsht\u00eb i huaj me urdh\u00ebr hyjnor. Abrahami \u00ebsht\u00eb ai q\u00eb nuk ka toka dhe nuk do t\u2019i ket\u00eb kurr\u00eb. P\u00ebr t\u00eb kuptuar radikalitetin e k\u00ebtij personazhi mjafton t\u00eb mendojm\u00eb p\u00ebr at\u00eb q\u00eb e dallon nga Uliksi, figur\u00eb qendrore e epik\u00ebs greke. Uliksi \u00ebsht\u00eb ai q\u00eb niset p\u00ebr nj\u00eb udh\u00ebtim t\u00eb gjat\u00eb q\u00eb zgjat gati nj\u00eb jet\u00eb t\u00eb t\u00ebr\u00eb, p\u00ebr t\u2019u kthyer pastaj n\u00eb t\u00eb nj\u00ebjt\u00ebn pik\u00eb nisjeje: n\u00eb ishullin e tij, tok\u00ebn e tij. Ka k\u00ebshtu nj\u00eb rr\u00ebnj\u00ebsim. Nd\u00ebrsa Abrahami, niset drejt nj\u00eb toke q\u00eb nuk do t\u00eb jet\u00eb kurr\u00eb e tija dhe q\u00eb do t\u00eb ket\u00eb gjithmon\u00eb t\u00eb vetmin statut, tok\u00eb e dh\u00ebn\u00eb me kuptimin e dhuruar \u201cLekh lekh\u00e0\u201d, \u201cShko p\u00ebr ty!\u201d. Zoti i tha Abrahamit [Genesi 12,1]:<\/p>\n

\u201cDil prej vendit t\u00ebnd dhe prej v\u00ebllaz\u00ebris\u00eb sate, e prej sht\u00ebpis\u00eb s\u00eb bab\u00ebs t\u00ebnd n\u00eb drejtim t\u00eb nj\u00eb vendi q\u00eb do t\u00eb ta tregoj!\u201d. <\/p>\n

Abrahami duhet t\u00eb b\u00ebhet i huaj, dhe n\u00eb mes t\u00eb shkret\u00ebtir\u00ebs, vend q\u00eb nuk i p\u00ebrket asnj\u00ebrit, do t\u00eb takoj\u00eb T\u00eb Shenjtin, I Bekuar Qoft\u00eb Ai. Zoti, k\u00ebtu q\u00ebndron e reja e madhe e Torah-ut, b\u00ebhet edhe vet\u00eb i huaj, duke shoq\u00ebruar Abrahamin dhe familjen e tij n\u00eb udh\u00ebtimin e gjat\u00eb drejt vendit t\u00eb Kanaanit.<\/p>\n

Natyra e t\u00eb qenurit i huaj e Zotit, shfaqet q\u00eb n\u00eb momentin e krijimit. N\u00eb fillim, si\u00e7 na m\u00ebsojn\u00eb m\u00ebsuesit, i P\u00ebrjetshmi ishte Ain (asgj\u00eb), hyjnori Asgj\u00eb. Por, n\u00eb momentin e krijimit Shenjti, i Bekuar Qoft\u00eb Ai, transformon k\u00ebt\u00eb Ain n\u00eb Ani, dometh\u00ebn\u00eb n\u00eb \u201cUn\u00eb\u201d. Duke qen\u00eb \u201cUn\u00eb\u201d Zoti v\u00eb n\u00eb qenie \u201cTi\u201d, Uni sjell ekzistenc\u00ebn e Ti. K\u00ebshtu n\u00eb aktin e krijimit Zoti v\u00eb nj\u00eb Ti, q\u00eb nuk \u00ebsht\u00eb vet\u00ebm njeriu. Pra, e gjith\u00eb krijesa dhe jo vet\u00ebm njeriu \u00ebsht\u00eb tjetri q\u00eb duhet t\u00eb dua, jo vet\u00ebm sipas nj\u00eb thirrjeje etike, por me vullnet. N\u00eb Ligjin e P\u00ebrt\u00ebrir\u00eb thuhet (20, 19):<\/p>\n

\t\u201c\u00abKur t\u2019i b\u00ebsh rrethim ndonj\u00eb qyteti p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb e ta rrethosh me vegla sulmi p\u00ebr ta pushtuar, mos e p\u00ebrdor sakic\u00ebn p\u00ebr t\u2019i prer\u00eb pem\u00ebt e tija, prej t\u00eb cilave mund t\u00eb ushqehesh. Pse, a \u00ebsht\u00eb njeri pema q\u00eb ta sulmosh?\u00bb.<\/p>\n

M\u00ebsuesit na kujtojn\u00eb vazhdimisht q\u00eb edhe pem\u00ebt lusin Zotin, p\u00ebr mir\u00ebqenien e Krijimit. Torah-u \u00ebsht\u00eb e pasur me m\u00ebsime e norma p\u00ebr mir\u00ebqenien e tok\u00ebs s\u00eb kafsh\u00ebve q\u00eb kan\u00eb t\u00eb drejt\u00ebn e pushimit festiv, vitit Sabatik, Jubileut, ashtu si dhe njer\u00ebzit. Ideja e tjetrit, kalon nga Torah-u tek e gjith\u00eb tradita, n\u00eb nj\u00eb Midrash, nga rr\u00ebnja darash, t\u00eb hetosh, histori interpretuese t\u00eb Torah-ut n\u00eb tradit\u00ebn Hebraike, i P\u00ebrjetshmi thot\u00eb:<\/p>\n

\u201cUn\u00eb sforcohem t\u00eb mos i b\u00ebj keq asnj\u00ebr\u00ebs prej krijesave t\u00eb mia, prandaj nuk i kam b\u00ebr\u00eb t\u00eb dituar asnj\u00eb qenieje njer\u00ebzore emrin e pem\u00ebs nga e cila h\u00ebngri Adami, q\u00eb kjo pem\u00eb t\u00eb mos skuqet p\u00ebrpara njerz\u00ebve\u201d.<\/p>\n

Dhe, Rebbe Nachman-i i Breslov-it, nj\u00eb m\u00ebsues i madh (kasidik), thoshte: \u201cN\u00ebse nj\u00eb njeri vret nj\u00eb pem\u00eb, para koh\u00ebs s\u00eb saj, \u00ebsht\u00eb sikur t\u00eb kishte vrar\u00eb nj\u00eb shpirt\u201d. Sipas nj\u00eb m\u00ebsuesi tjet\u00ebr, ajo pem\u00eb l\u00ebshon nj\u00eb thirrje q\u00eb shkon nga nj\u00ebri cep n\u00eb tjetrin t\u00eb bot\u00ebs, por njeriu nuk e d\u00ebgjon. I af\u00ebrmi, i p\u00ebrhapur n\u00eb gjith\u00eb krijimin, \u00ebsht\u00eb subjekti i t\u00eb drejtave, dashuria p\u00ebr tjetrin \u00ebsht\u00eb nj\u00eb detyrim. Dhe kjo dashuri nuk ka kufij, p\u00ebrve\u00e7 krijimit.<\/p>\n

N\u00eb p\u00ebrmbledhje, p\u00ebr Torah-un secili jeton p\u00ebr faktin se i besohet p\u00ebrgjegj\u00ebsive t\u00eb tjetrit. At\u00ebher\u00eb, dashuri \u00ebsht\u00eb t\u00eb kujdesesh p\u00ebr tjet\u00ebrsin\u00eb njer\u00ebzore, duke mos treguar indiferenc\u00eb p\u00ebrball\u00eb atij q\u00eb, i varf\u00ebr e armik, \u00ebsht\u00eb n\u00eb pritje jete dhe miq\u00ebsie. Paraqitja e Zotit tek Torah-u, \u00ebsht\u00eb paraqitja e k\u00ebtij mos indiferentizmi p\u00ebrball\u00eb nj\u00eb njeriu n\u00eb nevoj\u00eb.<\/p>\n

Po e mbyll me nj\u00eb tregim t\u00eb Rebbe Moshe Leib i Sassov-it, tjet\u00ebr figur\u00eb e r\u00ebnd\u00ebsishme e kasidizmit:<\/p>\n

\u201cSi t\u2019i duam njer\u00ebzit \u2013 thoshte – e kam m\u00ebsuar nga nj\u00eb fshatar. Ky ulej n\u00eb nj\u00eb pijetore me fshatar\u00eb t\u00eb tjer\u00eb dhe pinte. Heshti gjat\u00eb ashtu si dhe t\u00eb tjer\u00ebt, por kur zemra e tij u l\u00ebviz nga vera, iu drejtua fqinjit, duke i th\u00ebn\u00eb: \u201cPa m\u00eb thuaj, m\u00eb do apo s\u2019m\u00eb do?\u201d. Ai iu p\u00ebrgjigj: \u201cUn\u00eb t\u00eb dua shum\u00eb!\u201d. Por ai tha p\u00ebrs\u00ebri: \u201cAshtu thua: un\u00eb t\u00eb dua shum\u00eb dhe ti nuk di se \u00e7far\u00eb m\u00eb pik\u00ebllon. N\u00eb qoft\u00eb se do t\u00eb m\u00eb doje me t\u00eb v\u00ebrtet\u00eb, do ta dije\u201d. At\u00ebher\u00eb un\u00eb kuptova q\u00eb kjo \u00ebsht\u00eb dashuria p\u00ebr njer\u00ebzit: t\u00eb ndiesh se p\u00ebr \u00e7far\u00eb kan\u00eb nevoj\u00eb dhe t\u00eb bart\u00ebsh pik\u00ebllimin e tyre\u201d.<\/p>\n

P\u00ebrktheu:
\nNikolin Sh. L\u00ebmezhi<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Prof. Furio Biagini Universitetet e Salentos Tema q\u00eb duhet t\u00eb zhvilloj, \u201cDashuria n\u00eb Torah\u201d, mund t\u00eb p\u00ebrmblidhet n\u00eb nj\u00eb varg t\u00eb vet\u00ebm, i marr\u00eb nga Levitiku 19,18: \u201cMos u hakmerr as mos ushqe hidh\u00ebrim ndaj bijve t\u00eb popullit t\u00ebnd. Duaje t\u00eb af\u00ebrmin t\u00ebnd porsi vetveten. Un\u00eb jam Zoti\u201d. Q\u00eb at\u00ebher\u00eb Tanaim\u00ebt, mjeshtrat e m\u00ebdhenj t\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":40626,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-40625","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj"],"yoast_head":"\nDashuria n\u00eb Torah - FJALA e LIR\u00cb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/jehonashqiptare.al\/fjala\/dashuria-ne-torah\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Dashuria n\u00eb Torah - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Prof. Furio Biagini Universitetet e Salentos Tema q\u00eb duhet t\u00eb zhvilloj, \u201cDashuria n\u00eb Torah\u201d, mund t\u00eb p\u00ebrmblidhet n\u00eb nj\u00eb varg t\u00eb vet\u00ebm, i marr\u00eb nga Levitiku 19,18: \u201cMos u hakmerr as mos ushqe hidh\u00ebrim ndaj bijve t\u00eb popullit t\u00ebnd. 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