{"id":6732,"date":"2017-07-28T20:58:45","date_gmt":"2017-07-28T20:58:45","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=6732"},"modified":"2017-07-28T20:58:45","modified_gmt":"2017-07-28T20:58:45","slug":"kritik%d1%91-mbi-nj%d1%91-parath%d1%91nie","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=6732","title":{"rendered":"KRITIK\u0401 MBI NJ\u0401 PARATH\u0401NIE"},"content":{"rendered":"

\"Erebara<\/a>MIMOZA EREBARA<\/strong><\/p>\n

\u201cN\u0451se hunda e Kleopatr\u0451s do t\u0451 kishte qen\u0451 m\u0451 e shkurt\u0451r e gjith\u0451 faqja e dheut do t\u0451 \u00a0kishte ndryshuar\u201d, (Paskal Blez, Mendimet, fq.78,Plejad 2005, Tiran\u0451)<\/em><\/p>\n

Jo pa q\u0451llim e fillova sh\u0451nimin tim me k\u0451t\u0451 th\u0451nie t\u0451 Blez Paskal. P\u0451r analogji, n\u0451se shkruesja e parath\u0451nies s\u0451 botimit shqip t\u0451 v\u0451llimit poetik \u201cTempulli i vetmis\u0451\u201d, t\u0451 autorit izraelit Zvika Sternfeld, Alisa Velaj, do t\u0451 ishte p\u0451rq\u0451ndruar m\u0451 gjat\u0451 n\u0451 kuptimin dhe zbulimin e kuptimeve dhe simboleve hebraike, kjo parath\u0451nie e thjesht\u0451 dhe modeste do t\u0451 ishte krejt\u0451sisht nj\u0451 gj\u0451 tjet\u0451r.<\/p>\n

\u0401sht\u0451 e domosdoshme p\u0451r nj\u0451 kritik\u0451 serioze q\u0451 minimalisht, informacioni q\u0451 u jepet lexuesve t\u0451 jet\u0451 i sakt\u0451, sidomos kur ky informacion ka t\u0451 b\u0451j\u0451 me nj\u0451 kultur\u0451 tjet\u0451r, t\u0451 panjohur. Pik\u0451risht p\u0451r k\u0451t\u0451, sakt\u0451sia duhej t\u0451 ishte e padiskutueshme. Por \u04ab \u2019ndodh?<\/p>\n

N\u0451 botimin shqip t\u0451 \u201cTempullit t\u0451 vetmis\u0451\u201d t\u0451 poetit Zvika Sternfeld, botim 2016, Tiran\u0451, Sht\u0451pia Botuese Emar, n\u0451 vet\u0451m dy faqe, 3-5, jepet informacion i shtremb\u0451ruar n\u0451 p\u0451rpjekje p\u0451r t\u0451 na paraqitur k\u0451t\u0451 poet dhe poezin\u0451 e tij. Q\u0451 m\u0451 tej, do t\u0451 thot\u0451: histori, religjion, komb, simbol, tradit\u0451 t\u0451 prezantuara keq.<\/p>\n

Aty thuhet:\u00a0\u201cPoezia e poetit Zvika Sternfeld \u0451sht\u0451 fund e krye nj\u0451 perceptim shpirt\u0451ror, nj\u0451 dialogim z\u0451rash njer\u0451zor\u0451\u00a0q\u0451 z\u0451 fill n\u0451 koh\u0451n e Min\u04aba-s\u2026\u201d(fq.3). N\u0451 k\u0451t\u0451 faqe, pra n\u0451 parath\u0451nie nuk shpjegohet kuptimi i fjal\u0451s\u00a0MINCHA, po ajo merret si nj\u0451 pik\u0451 referimi p\u0451r t\u0451 vazhduar m\u0451 tej. Po n\u0451se e shfletojm\u0451 librin, n\u0451 faqen 34 \u2013t\u00a0 t\u0451 tij, n\u0451 poezin\u0451 \u00a0Mincha time\/ Koha e Mincha-s\u00a0,(Perkth. L.Petoshati), vet\u0451 poeti shkruan n\u0451 vargje:<\/p>\n

\u2026Amog the Jews it was<\/p>\n

A Mincha time\u00a0of sour sweat,<\/p>\n

The little time\u00a0in cozy darkness\u2026\/<\/p>\n

N\u0451 gjirin e hebrenjve ajo ishte<\/p>\n

Koha e Min\u04aba-s,\u00a0e tharjes s\u0451 djers\u0451s,<\/p>\n

Pak\u0451z koh\u0451\u00a0n\u0451 err\u0451sir\u0451n e rehatshme\u2026<\/p>\n

Dhe n\u0451 fund t\u0451 faqes n\u0451 rubrik\u0451n shpjegime shkruhet:\u00a0Mincha- the Jewish\u00a0afternoon prayer service. Literally-\u00a0an offering.\/ Mincha- n\u0451 hebraisht i thon\u0451\u00a0lutjes s\u0451 pasdites. Fjal\u0451 p\u0451r fjal\u0451-\u00a0nj\u0451 blatim.<\/p>\n

Si\u04ab \u00a0shihet qart\u0451 Sternfeld \u0451sht\u0451 i sakt\u0451 (nuk kishte si t\u0451 ishte ndryshe, ai \u0451sht\u0451 hebre!). Pra kemi t\u0451 b\u0451jm\u0451 me nj\u0451 blatim, me nj\u0451 lutje e cila ka vet\u0451m nj\u0451 koh\u0451- pasditen. Tharja e djers\u0451s\/ dometh\u0451, pas pun\u0451s s\u0451 dit\u0451s, dhe errr\u0451sira e rehatshme\/ dometh\u0451n\u0451, gjumi, shplodhja.<\/p>\n

P\u0451r t\u0451 kuptuar m\u0451 mir\u0451 po e zgjeroj pak shpjegimin mbi em\u0451rtimin Koha\u00a0 e Minch- \u0451s. Sipas teksteve t\u0451 Shenjta Hebraike, n\u0451 Kapitullin 4\u00a0 t\u0451 Genesis\/Bereshis,\/Zanafilla, shpjegohet qart\u0451 se kemi t\u0451 b\u0451jm\u0451 me nj\u0451 Blatim. Kaini\u00a0 dhe Abeli, t\u0451 dy ofrojn\u0451\u00a0 n\u0451 Mincha, nj\u0451 pjes\u0451 t\u0451 pun\u0451s s\u0451 tyre, p\u0451r Krijuesin.Nga ana tjet\u0451r, kur Judaizmi u\u00a0 krijua Mincha p\u0451rfaq\u0451sonte disa kuptime:<\/p>\n

1.Periudha Kohore kur blatohen kafsh\u0451t, e quajtur\u00a0Tamid Ben Ha’arbayim \/ Agjenda ditore e mbr\u00ebmjes.<\/p>\n

2.Kuptimin e ofrimit t\u0451 miellit e kafsh\u0451ve t\u0451 cilat shoq\u0451rohen edhe me ver\u0451,\u00a0 vaj ulliri, miell, krip\u0451.<\/p>\n

    \n
  1. Kuptimin e ofrimit vet\u0451m t\u0451 miellit p\u0451r nj\u0451r\u0451z t\u0451 varf\u0451r.<\/li>\n<\/ol>\n

    Tre veprime q\u0451 kan\u0451 nj\u0451 em\u0451rues t\u0451 p\u0451rbashk\u0451t: ofrimin e di\u04abkaje, nj\u0451 produkti q\u0451 ti vet\u0451 e ke prodhuar, blatim. Gjithashtu, e p\u0451rbashk\u0451ta tjet\u0451r \u0451sht\u0451\u00a0Kohakur ndodh ky blatim, ky ofrim.\u00a0Mincha\u00a0\u0451sht\u0451 ajo q\u0451\u00a0 lidhet posa\u00e7\u00ebrisht me koh\u00ebn. P\u00ebrmendja e par\u00eb e\u00a0k\u0451saj kohe, vjen nga\u00a0\u00a0\u00a0Yitzchak \/ Isaac, i cili \u00ebsht\u00eb cituar n\u00eb Bereshis \/Genesis\/ Zanafilla, Ch24 Vs 63. “Dhe Isaku shkoi n\u00eb fush\u00eb p\u00ebr t\u00eb biseduar (medituar) me G * d”.\u00a0Tradita jon\u00eb na tregon se Isaku themeloi lutjen pasdite. (Lutja mund dhe duhet t\u00eb jet\u00eb nj\u00eb form\u00eb e meditimit).Pra, a \u00a0\u00ebsht\u00eb formulim i sakt\u00eb \u2013 \u201cKoha e Mincha-s\u201d?<\/p>\n

    Oferta e Mincha-s, e b\u00ebr\u00eb n\u00eb Beit Hamigdash, n\u00eb Tempullin e Shenjt\u00eb t\u00eb Jeruzalemit, u b\u00eb 1 \/ 2ore pas mesdit\u00ebs. Teknikisht mund t\u00eb ofrohet deri n\u00eb per\u00ebndimin e diellit. Sot lutja pasdite ndjek t\u00eb nj\u00ebjt\u00ebn periudh\u00eb kohore. Duke u nisur nga k\u0451to shpjegime n\u0451 asnj\u0451 rast\u00a0\u201cKoha e Mincha-s\u201d\u00a0nuk trajtohet si nj\u0451 Epok\u0451, po ajo \u0451sht\u0451 nj\u0451 pjes\u0451 e ritualit t\u0451 besimit hebre me nj\u0451 konceptim t\u0451 qart\u0451 t\u0451 funksionit t\u0451 saj, ku p\u0451rfshihet edhe Koha. N\u0451 \u04abdo rast b\u0451het fjal\u0451 vet\u0451m p\u0451r nj\u0451 Koh\u0451 , le ta quajm\u0451 fizike, utilitare. Di\u04abka sh\u0451rbyese p\u0451r nj\u0451 q\u0451llim t\u0451 caktuar. Madje e mir\u0451p\u0451rcaktuar. E theksuar qart\u0451 se kur mund t\u0451 kemi nj\u0451 Mincha -vet\u0451m 1 \/2 pas mesdite deri n\u0451 per\u0451ndim t\u0451 diellit. Po ashtu sikur e kuptojm\u0451 edhe kur lexojm\u0451 vargjet e Sternfeld. Por JO, ajo \u04abka thuhet n\u0451 parath\u0451nie. Perceptimi q\u0451 merret kur lexon \u201c …q\u0451 nga koha e Mincha-s\u2026\u201d \u0451sht\u0451 ai i nj\u0451 epoke historike ku presupozohet se kan\u0451 ndodhur\u00a0gj\u0451ra,\u00a0luftra, ndryshime sistemesh, traditash, besimesh. Gj\u0451 q\u0451 n\u0451 fakt kan\u0451 ndodhur, \u0451sht\u0451 histori, por jo n\u0451 nj\u0451 Koh\u0451 t\u0451 P\u0451rcaktuar e t\u0451 em\u0451rtuar si \u201c Koha e Mincha-s\u201d.<\/p>\n

    M\u0451 tej, n\u0451 t\u0451 nj\u0451jt\u0451n fraz\u0451 lexojm\u0451:<\/p>\n

    \u201c \u2026transformohet m\u0451 pas n\u0451 trajta nga m\u0451 tragjiket n\u0451n hijen e ankthit t\u0451 frik\u0451s\u2026\u201d<\/p>\n

    Nj\u0451 hebre kurr\u0451 nuk ka frik\u0451 nga Zoti. Nj\u0451 hebre i devotsh\u0451m e adhuron Zotin.\u00a0 T\u0451 adhurosh do t\u0451 thot\u0451 te duash pafund, pa kusht, me besim t\u0451 plot\u0451, me bindje se kjo dashuri shkon tek Ai, Zoti, i gatsh\u0451m t\u0451 veproj\u0451 p\u0451r t\u0451 mbrojtur veten dhe adhurimin ndaj Tij. Nj\u0451 hebre e respekton Zotin sepse beson q\u0451 kjo i sjell g\u0451zim e Paqe n\u0451 shpirt. Nj\u0451 hebre e k\u0451rkon g\u0451zimin dhe adhurimin edhe n\u0451 kushtet m\u0451 ekstreme t\u0451 mundshme n\u0451p\u0451r t\u0451 cilat i \u0451sht\u0451 dashur t\u0451 kaloj\u0451 n\u0451 rrjedhat e historis\u0451. Dhe kurr\u0451 nuk dyshoi n\u0451 dashurin\u0451 p\u0451r t\u0451. Dhe kurr\u0451 nuk dyshoi n\u0451 dashurin\u0451 e Tij p\u0451r njer\u0451zit dhe p\u0451r at\u0451 vet\u0451.\u00a0 Kjo nuk do t\u0451 thot\u0451 q\u0451 nj\u0451 qenie njer\u0451zore nuk ka dilemat e veta, nuk ka ankthe e frik\u0451ra t\u0451 ndryshme. E, n\u0451 kontekstin ton\u0451, nuk e dim\u0451 se si q\u0451ndron Sternfeld, vet\u0451m n\u0451se ai na e zbulon vet\u0451 n\u0451 poezit\u0451 e tij. Po nuk \u0451sht\u0451 ky diskutimi. Ajo \u0451sht\u0451 nj\u0451 analiz\u0451 tjet\u0451r. Problemi yn\u0451 q\u0451ndron n\u0451 etiketimin e\u00a0\u201cKoh\u0451s s\u0451\u00a0Mincha-s\u201d\u00a0prej Dr. Velajt, si nj\u0451 koh\u0451 e transformueshme e plot ankthe e frik\u0451ra. Edhe kjo nuk \u0451sht\u0451 e v\u0451rtet\u0451. N\u0451 shkrimet e Shenjta Hebraike\u00a0 thuhet:<\/p>\n

    \u201cPara se t\u0451 ishte Krijimi, ishte vet\u00ebm Per\u00ebndia. Tiparet njer\u00ebzore si frika dhe ankthi nuk jan\u00eb n\u00eb gjendje t\u00eb p\u00ebrshkruajn\u00eb Per\u00ebndin\u00eb.<\/p>\n

    Para se t\u0451 ishte Krijimi, ishte Per\u00ebndi.<\/p>\n

    Nj\u00eb hebre kurr\u00eb nuk duhet t\u00eb ket\u00eb frik\u00eb nga G * d\u201d.\u00a0(Cit.- Rabini Y. Finman)<\/p>\n

    M\u0451 tej, n\u0451 t\u0451 nj\u0451jt\u0451n faqe lexojm\u0451:<\/p>\n

    \u201cFrika\u00a0 e tij nuk \u0451sht\u0451 si n\u0451 Shkrimet e Shenjta, fillimi i njohjes \u00a0s\u0451 \u00a0Zotit\u2026\u201d<\/p>\n

    Nuk e di p\u0451r cilat Shkrime te Shenjta referohet Velaj, por n\u0451 Shkrimet e Shenjta t\u0451 besimit Hebre,n\u0451 asnj\u0451 rast nuk flitet p\u0451r frik\u0451!!! Ndaj Zotit!!! Po, atje flitet p\u0451r Dashuri p\u0451r t\u0451 e ndaj Tij, si dhe p\u0451r Dashurin\u0451 e Tij ndaj nesh, po asnj\u0451her\u0451 frik\u0451. \u0401sht\u0451 fakt q\u0451 n\u0451 gjuh\u0451n hebraike fjala Frik\u0451 ndoshta n\u0451\u00a0 nj\u0451 kontekst t\u0451 larg\u0451t ngat\u0451rrohet me fjal\u0451n Dashuri. N\u0451 hebraisht \u2013\u00a0YIRAH-FRIK\u0401 dhe\u00a0AHAVA-DASHURI. N\u0451 kontekstin e shpjegimit ton\u0451 kjo mund t\u0451 p\u0451rqaset me ADHURIMIN e RESPEKTIN. Kjo e b\u0451n nj\u0451 hebre \u201ct\u0451 ket\u0451 frik\u0451\u201d nga prezenca e Zotit n\u0451 jet\u0451n ton\u0451. Hebrenjt\u0451 kan\u0451 \u201cfrik\u0451\u201d si \u04abdo qenie njerezore, por n\u0451 dallim ndoshta me komb\u0451si t\u0451 tjera, brenda atij n\u0451nshtrimit t\u0451 duksh\u0451m, q\u0451ndron n\u0451 t\u0451 v\u0451rtet\u0451 guximi\u00a0 dhe mospasja e frik\u0451s. Nj\u0451 komb q\u0451 beson di t\u0451 ngrihet mbi frik\u0451rat q\u0451 jeta u ve p\u0451rpara. Nj\u0451 komb q\u0451 beson di t\u0451 gjej\u0451 zgjdhje edhe n\u0451 situatat m\u0451 absurde e m\u0451 t\u0451 pashpresa. Nj\u0451 komb q\u0451 beson di t\u0451 duroj\u0451 e n\u0451 durim t\u0451 vazhdoj\u0451 t\u0451 doj\u0451, ndoshta edhe m\u0451 shum\u0451 Zotin\u00a0 dhe Shpres\u0451n q\u0451 padyshim e \u04abon drejt Paqes. Nj\u0451 komb q\u0451 beson, lufton pa frik\u0451n e humbjes, besimi e m\u0451son se edhe n\u0451se humb nj\u0451h\u0451r\u0451, nuk mund t\u0451 humbas\u0451 kurr\u0451 D\u0451shira dhe Objektivat, q\u0451 p\u0451r hir t\u0451 s\u0451 v\u0451rtet\u0451s jan\u0451 gjithnj\u0451 t\u0451 pranishme e tep\u0451r t\u0451 sakta.<\/p>\n

    Titulli i k\u0451tij libri \u0451sht\u0451 \u201cTempulli i vetmis\u0451\u201d. Nj\u0451 titull i bukur dhe kuptimplot\u0451 po t\u0451 kihet parasysh poezia q\u0451 ai mbart. \u0401sht\u0451 normale q\u0451 \u04abdo poet ka tempujt apo\u00a0 tempullin e tij. Dhe dihet q\u0451 tempujt jan\u0451 vend meditimi, kryesisht vetmie. Deri k\u0451tu n\u0451 rregull. Vetmia gjithashtu \u0451sht\u0451 nj\u0451 gjendje tep\u0451r individuale. Po n\u0451 k\u0451t\u0451 faqe thuhet:<\/p>\n

    \u2026 \u201cpor \u0451sht\u0451 nj\u0451 frik\u0451 e ankthshme e qenieve q\u0451 enden si busulla t\u0451 \u04aborientuara drejt tempujve t\u0451 vetmis\u0451\u2026<\/p>\n

    Le t\u0451 ndalemi pak m\u0451 gjat\u0451 n\u0451 k\u0451t\u0451 p\u0451rcaktim.<\/p>\n

    Tempulli origjinal ishte Mishkan (Tabernakulli) i nd\u00ebrtuar pas Revelacionit n\u00eb Mt. Sinai gjat\u00eb koh\u00ebs s\u00eb Moisiut. Ishte nj\u00eb tempull portativ, i l\u0451vizsh\u0451m. Tempulli i p\u00ebrhersh\u00ebm n\u00eb Jeruzalem, n\u00eb Har Habayit, Beit Hamigdash u projektua nga mbreti David dhe u nd\u00ebrtua nga djali i tij, mbreti Solomon.<\/p>\n

    Ishte nj\u00eb vend i Awe dhe Zbules\u00ebs s\u00eb madhe. Ndjenja e per\u00ebndishm\u00ebris\u00eb ishte kryesorja. JO vetmia, frika apo ankthi. Q\u00eb nga shkat\u00ebrrimi i tempullit, sinagoga e Beit Kejn\u00ebs ka z\u00ebn\u00eb vendin e Tempullit t\u00eb Shenjt\u00eb dhe lutja ka z\u00ebn\u00eb vendin e ofrimeve, blatimeve n\u00eb nj\u00eb altar. Ata nuk jan\u00eb vende t\u00eb vetmis\u00eb, frik\u00ebs ose ankthit, p\u00ebrve\u00e7 n\u00ebse nj\u00eb person e sjell k\u00ebt\u00eb me ta kur flasin me G * d.<\/p>\n

    Si p\u0451rfundim edhe p\u0451r k\u0451t\u0451 pjes\u0451 mund t\u0451 themi q\u0451 vemia nuk \u0451sht\u0451 e th\u0451n\u0451 q\u0451 t\u0451 shoq\u0451rohet me frik\u0451 e ankthe. Vetmia \u0451sht\u0451 meditimi\u00a0 thell\u0451 i cili shoq\u0451rohet me ndjesi po ashtu, t\u0451 thella.<\/p>\n

    Dhe n\u0451 parantez\u0451, n\u0451se p\u0451rfundon s\u0451 lexuari k\u0451t\u0451 v\u0451llim poetik nuk e has n\u0451 asnj\u0451 rast k\u0451t\u0451 ndjenj\u0451 ankthi e frike, t\u0451 nj\u0451 njeriu kaotik. N\u0451 t\u0451 kund\u0451rt, poezia e Sternfeld \u0451sht\u0451 e fort\u0451, shum\u0451 e fort\u0451, vargjet e tij\u00a0 mbartin energji dhe kjo energji \u0451sht\u0451 vet\u0451m pozitive. A nuk\u00a0 \u0451sht\u0451 arma e t\u0451 fort\u0451ve ironia dhe sarkazma? Vet\u0451m nj\u0451\u00a0 njeri i kthjell\u0451t, me gaz e Paqe n\u0451 shpirt mund t\u0451 ofroj\u0451 nj\u0451 gj\u0451 t\u0451 till\u0451. Kam shkruar edhe m\u0451 par\u0451 p\u0451r k\u0451t\u0451 v\u0451llim poetik, po n\u0451 k\u0451to sh\u0451nime dua t\u0451 ndalem n\u0451 nj\u0451 aspekt tjet\u0451r. D\u0451gjojm\u0451 gjithnj\u0451 q\u0451 njer\u0451zit i etiketojn\u0451 hebrenjt\u0451 si t\u0451 zot\u0451t, t\u0451 fuqish\u0451m, t\u0451 zgjuar, pun\u0451tor\u0451. Dhe gjithnj\u0451 k\u0451to shoq\u0451rohen me pyetjen: Pse ata jan\u0451 t\u0451 till\u0451? Nuk m\u0451 takon mua t\u0451 them nj\u0451 p\u0451rfundim, po po them thjesht nj\u0451 mendim. Sepse hebrenjt\u0451 jan\u0451 t\u0451 qart\u0451 n\u0451 tre gj\u0451ra themelore: Dashurin\u0451 p\u0451r Per\u0451ndin\u0451, Besimin\u00a0 dhe Objektivat e Mbijetes\u0451s dhe Jetes\u0451s. Dhe nj\u0451 Komb i cili i zot\u0451ron k\u0451to nuk ka asnj\u0451 mund\u0451si t\u0451 jet\u0451 i \u04aborientuar, konfuz, plot frik\u0451ra e ankthe.<\/p>\n

    \u0401sht\u0451 nj\u0451 nga tiparet themelore t\u0451 Kritik\u0451s Letrare parimi i objektivitetit. Ajo funksionon vet\u0451m duke e shk\u0451putur perceptimin vetjak t\u0451 momentit, duke u ngritur mbi veten.\u00a0Po a e kemi k\u0451t\u0451 q\u0451ndrim n\u0451 k\u0451t\u0451 parath\u0451nie, q\u0451 n\u0451 fakt duhej te ishte \u00a0nj\u0451 kritik\u0451?\u00a0\u00a0\u201cAmbicja e vetme e Kritik\u0451s asht vet\u0451 ideali i veprimevet: sigurija, p\u0451rsosm\u0451nija, fryti i tyne. Kritika asht matja, asht pesha e nji prodhimit spiritual, asht shkurt bota e vlerave\u2026.Po qi kritika t\u0451 ket\u0451 k\u0451t dinjitet duhet qi ajo t\u0451 mos e tradhtoj\u0451 vetvehten, duhet t\u0451 tregohet e zonja p\u0451r me e fitue p\u0451lqimin e mendjeve qi e kan\u0451 vendue at\u0451 n\u0451 fron aq t\u0451 nalt\u0451\u2026Kritika vlen deri sa p\u0451rmbush\u0451 nji mision spiritual e n\u0451 bot\u0451n e spiritualitetit nuk mund t\u0451 flitet ve\u04ab se p\u0451r vlera absolute e universale. N\u0451 k\u0451t kuptim kritika unjisohet me vet\u0451 filosofin. E k\u0451shtu kritika e artit nuk asht tjet\u0451r ve\u04ab se filosofija e artit.\u201d\u00a0(Arshi Pipa, Kritika, fq.9, botim Princi, Tiran\u0451, 2006)<\/p>\n

    Vijm\u0451 k\u0451shtu n\u0451 keqkuptimin m\u0451 t\u0451 madh n\u0451 k\u0451t\u0451 punim. B\u0451het fjal\u0451 p\u0451r poezin\u0451 \u201cVala e t\u0451 Nxehtit\u201d, fq.99. (perkth.L.Petoshati). Velaj i referohet k\u0451saj poezie p\u0451r t\u0451 treguar se poeti \u0451sht\u0451 zbavit\u0451s dhe serioz n\u0451 t\u0451 nj\u0451jt\u0451n koh\u0451, se \u0451sht\u0451 mjesht\u0451r i krijimit p\u0451rmes mekanizmash situatash dhe humor fjal\u0451sh, p\u0451r t\u0451 mb\u0451rritur, apo realizuar k\u0451shtu ironin\u0451 dhe sarkazm\u0451n e tij.<\/p>\n

    \u201c\u2026goditet me nj\u0451 humor tep\u0451r intelegjent racizmi q\u0451 thelbin e njeriut si qenie shoq\u0451rore e redukton n\u0451 tiparet biologjike dhe racore.\u201d<\/p>\n

    Dhe ajo na ofron disa vargje t\u0451 shk\u0451putura nga kjo poezi p\u0451r t\u0451 ilustruar mendimin e saj. Vargjet jan\u0451:<\/p>\n

    \u2026\u201dKolombo zbulon\/tempujt\/racizmi\/-\u04abfar\u0451 \u0451sht\u0451 nj\u0451 i pap\u0451rzier\/-q\u0451 thyen mitin\/ zbulimi i tmerrsh\u0451m\/tullac\u201d\u2026<\/p>\n

    N\u0451 fakt \u0451sh\u0451 nj\u0451 poezi ironike. Me tendenc\u0451n p\u0451r t\u0451 qen\u0451 m\u0451 shum\u0451 se aq, shkon drejt sarkazm\u0451s. Po me k\u0451? Morri si personazh thjesht \u201cvesh\u201d nj\u0451 filozofi t\u0451 t\u0451r\u0451, at\u0451 \u04abka p\u0451rfaq\u0451son ky si simbol i p\u0451rdorur k\u0451tu. Po n\u0451 asnj\u0451 rast nuk \u0451sht\u0451 folur apo n\u0451nkuptuar Racizmi si nj\u0451 fenomen hebraik!!! M\u0451 lind e drejta ta p\u0451rcaktoj n\u0451 k\u0451t\u0451 m\u0451nyr\u0451 sepse n\u0451 fillim t\u0451 kesaj poezie autori na e prezanton veten si \u00a0Uni Poetik, pra ai \u0451sht\u0451 protagonist n\u0451 \u04abka ndodh n\u0451 breg t\u0451 detit n\u0451n val\u0451n e t\u0451 nxehtit. Pra po i ndodh atij dhe mendimet jan\u0451 t\u0451 tijat, sikur edhe transformimi i ndodh po atij.<\/p>\n

    Autori \u0451sht\u0451 hebre. Dhe p\u0451r nj\u0451 hebre \u0451sht\u0451 i pashpjeguesh\u0451m nj\u0451 q\u0451ndrim racist.\u00a0S\u0451 pari, sepse :\u00a0\u201cNe, si hebrenj t\u0451 bindur t\u0451 TORAH dhe ndjek\u0451s s\u0451 urdh\u0451resave t\u0451 tij, ndjejm\u0451 se e kemi p\u0451r detyr\u0451 t\u0451 bashkohemi\u2026n\u0451 p\u0451rpjekjet ndaj Paqes\u2026Ne jemi t\u0451 detyruar nga TORAH\u00a0 \u201ct\u0451\u00a0 k\u0451rkojm\u0451 dhe t\u0451 ndjekim paqen\u201d dhe jemi t\u0451 bindur se zotimi yn\u0451 ndaj shenjt\u0451ris\u0451 s\u0451 tok\u0451s nuk bie n\u0451 kund\u0451rshtim me aspiratat tona p\u0451r paqe me arab\u0451t \u2026\u201d (Oz Veshalom,- Kryetar i L\u0451vizjes p\u0451r Paqe Fetare Izrael,\u00a0cit. nga\u00a0Henry Siegman, American Jewish Congress, drejtor ekzekutiv- fq.128, Trialog i feve abrahamike, Erasmus,2009)<\/p>\n

    S\u0451 dyti, Judaizmi nuk \u0451sht\u0451 racist. E si mund t\u0451 jet\u0451 kur hebrenj ka n\u0451 t\u0451 gjith\u0451 bot\u0451n?! E p\u0451r ta p\u0451rforcuar k\u0451to mendime po shtoj se n\u0451 Izrael gjendet Betlehemi dhe Nazareti, Jezu Krishti. Po ashtu gjendet Qendra Bot\u0451rore e Baha\u2019i. N\u0451 Jeruzalem \u0451sht\u0451 Al Aqsa dhe\u00a0Har HaB\u00e1yit, The\u00a0Temple\u00a0Mount.\u00a0\u00a0Besoj se mjaftojn\u0451.<\/p>\n

    E sa p\u0451r poezin\u0451 n\u0451 fjal\u0451, racizmi n\u0451 k\u0451to vargje vjen nga figura e \u00a0morrit i cili nuk e pranon dot nj\u0451 kok\u0451 tullace, sepse nuk i duhet, atij i duhen kok\u0451 me flok\u0451. N\u0451se analizojm\u0451\u00a0 m\u0451 tej,\u00a0 morri \u0451sht\u0451 paraziti i cili e ka krijuar nj\u0451 bot\u0451 t\u0451 tij\u0451n dhe ka gjetur terren t\u0451 p\u0451rshtatsh\u0451m p\u0451r t\u2019u shumuar e gjalluar. \u0401sht\u0451 paraziti social. N\u0451 \u04abdo shoq\u0451ri moderne ka \u201cmorra\u201d social\u0451. Po ekzistenca e tyre nuk na jep shkas t\u0451 besojm\u0451 n\u0451 raciz\u0451m t\u0451 induktuar p\u0451rmes vargjeve nga poeti. Zhg\u0451njimi i morrit kur sheh tullac\u0451rin\u0451 \u0451sht\u0451 i p\u0451rligjur- mesazhi i qart\u0451- e keqja duhet shkulur nga rr\u0451nj\u0451t, dhe nuk ka ekzistenc\u0451 p\u0451r k\u0451t\u0451 lloj paraziti. P\u0451rs\u0451ri kjo nuk e b\u0451n\u00a0 poezin\u0451 dhe poetin racist. Ai k\u0451rkon nj\u0451 t\u0451 drejt\u0451 njer\u0451zore, sociale, po edhe fetare. Besimi judaik e p\u0451rjashton parazitizmin, sikurse nuk \u0451sht\u0451 fare racist. Nd\u0451rkoh\u0451 racizmi n\u0451 vetvete q\u0451ndron pik\u0451risht n\u0451 klasifikim biologjik t\u0451 reduktuar dhe t\u0451 par\u0451lindur. Pra nuk orintohet drejt k\u0451tij q\u0451ndrimi, pasi \u0451sht\u0451. Dhe n\u0451 k\u0451t\u0451 poezi nuk flitet p\u0451r nj\u0451 raciz\u0451m universal, apo historik, por p\u0451r\u00a0Racizmin e tij,\u00a0poetit, q\u0451 \u0451sht\u0451 n\u0451 nd\u0451rlidhje me morrin. Nj\u0451 gjendje, nj\u0451 realitet, nj\u0451 perceptim i autorit mbi \u04abka ndjen apo si ndihet.<\/p>\n

    P\u0451r t\u0451 vazhduar m\u0451 tej.<\/p>\n

    \u201cKrijuesi i universit shp\u0451rfillet krejt\u0451sisht dhe n\u0451 fronin e qiejve t\u0451 tyre ulet shantazhisti i universit q\u0451 thur e shthur fijet e agonis\u0451 me an\u0451 paparac\u0451sh q\u0451 shpikin lente t\u0451 tipit Aushvic.\u201d(fq.5)<\/p>\n

    Nuk asnj\u0451 mund\u0451si q\u0451 n\u0451 besimin hebraik t\u0451 shp\u0451rfillet Krijuesi! Per\u0451ndia \u0451sht\u0451 Per\u0451ndi. \u00a0\u00c7do person ka aft\u00ebsin\u00eb t\u00eb zgjedh\u00eb sistemin e vet t\u00eb marr\u00ebdh\u00ebnieve \/ besimit me G * d. Kjo p\u00ebrfshin edhe ateizmin e plot\u00eb. Besimet e dikujt p\u00ebr di\u00e7ka, nuk e ndryshojn\u00eb realitetin e asaj di\u00e7kaje.<\/p>\n

    Si nuk ka mund\u0451si t\u0451 shp\u0451rfillet po ashtu nuk ka asnj\u0451 mund\u0451si q\u0451 t\u0451 ket\u0451 nj\u0451 shantazhist t\u0451 tij!!!!. Po \u00a0\u00a0\u00a0\u00a0\u00a0\u04abfar\u0451 kupton Velaj me shantazhist ndaj Per\u0451ndis\u0451?\u00a0 Ndoshta na e tregon vet\u0451 ajo.<\/p>\n

    E pra, n\u0451 t\u0451 gjith\u0451 v\u0451llimin poetik, pavar\u0451sisht q\u0451ndrimit ironik e sarkastik n\u0451 ndonj\u0451 rast nuk ka asnj\u0451 shenj\u0451, asnj\u0451 varg, asnj\u0451 figur\u0451 simbol apo metafor\u0451 konceptuale, asnj\u0451 tekst t\u0451 n\u0451nkuptuar, as intertekst ku t\u0451 pranohet e prezantohet nj\u0451 q\u0451ndrim i till\u0451. Dhe \u201carsyetimi\u201d i Velajt shkon edhe m\u0451 tej me at\u0451 krahasimin\u00a0\u00a0me paparac\u0451 e lente t\u0451 tipit Aushvic!\u00a0Kjo \u0451sht\u0451 nj\u0451 m\u0451nyr\u0451 e leht\u0451 e t\u0451 menduarit e gjykuarit. Ky \u0451sht\u0451 spekullim. Aushvici nuk \u0451sht\u0451 histori zbavit\u0451se, nuk \u0451sht\u0451 humor me paparac\u0451!!!<\/p>\n

    E p\u0451r ta mbyllur do citoj edhe nj\u0451 pasakt\u0451si tjet\u0451r\u00a0 t\u0451 k\u0451saj parath\u0451nie. Dua t\u0451 theksoj q\u0451 k\u0451to sh\u0451nime vlejn\u0451 vet\u0451m p\u0451r Judaizmin, besime t\u0451 tjera mund t\u0451 ken\u0451 q\u0451ndrime t\u0451 tjera. Po meq\u0451 q\u0451 n\u0451 fillim \u0451sht\u0451 referuar\u00a0Koha e Mincha-s, edhe shpjegimet lidhen vet\u0451m me k\u0451t\u0451 besim.<\/p>\n

    \u201cT\u0451 vetmet vet-harrime t\u0451 \u0451mbla i realizon dashuria absolute. Ajo tok\u0451sorja q\u0451 i m\u0451shon koh\u0451s s\u0451 Minca-s vet\u0451dijsh\u0451m dhe pavet\u0451dijsh\u0451m. E kthjellta e panjohur me ankthin e frik\u0451s\u2026\u201d(fq.5)<\/p>\n

    Sipas besimit hebre, Dashuria Absolute \u00ebsht\u00eb p\u00ebrkufizimi i Zotit, Krijues dhe Mb\u00ebshtet\u00ebs i Jet\u00ebs. Nj\u00eb nga kuptimet e krijimit t\u00eb imazhit t\u00eb Per\u00ebndis\u00eb \u00ebsht\u00eb t\u00eb p\u00ebrqafojm\u00eb e t\u00eb definojm\u00eb veten me dashuri t\u00eb pakufishme. Dallimi mes nj\u0451 Dashurie Absolute dhe nj\u0451 Dashurie t\u0451 Pakufishme \u0451sht\u0451 i duksh\u0451m. Dashuri absolute \u0451sht\u0451 mbi-sublimja, pa cak, pa Koh\u0451, pa Vend, Gjithkund ndodhur, e Padiskutueshme, E plot\u0451, E bukur, E adhurueshme, t\u0451 Cil\u0451n e kemi gjithnj\u0451 me vete dhe q\u0451 askush nuk na e largon.<\/p>\n

    Dashuri e Pakufishme- Diku paska nj\u0451 kufi, E Madhe, po n\u0451n k\u0451t\u0451 em\u0451rtim ndjehet nj\u0451 kuptim tjet\u0451r disi\u0451 kufizues. Nj\u0451lloj sikur t\u0451 themi Deti, Oqeani, Qielli i Pakufish\u0451m- por ne jemi t\u0451 nd\u0451rgjegjsh\u0451m se ata kan\u0451 nj\u0451 kufi, pavar\u0451sisht se syri yn\u0451 nuk e kap. T\u0451 nj\u0451jt\u0451n nuk e themi p\u0451r Dashurin\u0451 Absolute. Nuk themi Oqean Absolut, Qiell Absolut, Det Absolut\u2026etj. Ve\u04ab \u00a0k\u0451saj p\u0451rs\u0451ritet ankthi dhe frika e cila u p\u0451rmend n\u0451 fillim , po n\u0451 k\u0451t\u0451 rast n\u0451 kontekstin e Dashuris\u0451 Absolute! E cila qenka e mbushur me ankth e frik\u0451!. Gj\u0451 q\u0451 p\u0451rs\u0451ri nuk \u0451sht\u0451 e v\u0451rtet\u0451. Kjo gjendje, gjendja e Dashuris\u0451 n\u0451 Judaiz\u0451m trajtohet gjithnj\u0451 vet\u0451m me \u0451mb\u0451lsi, pa frik\u0451ra, me besim, respekt, mir\u0451kuptim.<\/p>\n

    Si p\u0451rfundim t\u0451 k\u0451tij sh\u0451nimi kritk dua t\u0451 theksoj faktin se nuk mjafton vet\u0451m d\u0451shira e mir\u0451, n\u0451 rastin m\u0451 t\u0451 mir\u0451, apo rendja pas interesave t\u0451 ngushta, n\u0451 rastin m\u0451 t\u0451 keq, p\u0451r t\u0451 paraqitur nj\u0451 autor t\u0451 huaj q\u0451 jo vet\u0451m p\u0451rfaq\u0451son vetveten, po edhe identitetin q\u0451 mbart me vete, komb\u0451sin\u0451, besimin, moralin, tradit\u0451n e vendit t\u0451 tij. Mu\u2019 p\u0451r k\u0451t\u0451 seroziteti i prezantimit duhet t\u0451 jet\u0451\u00a0 i nj\u0451 shkalle t\u0451 lart\u0451.<\/p>\n

     <\/p>\n

    Durr\u0451s, 26.07.2017<\/p>\n","protected":false},"excerpt":{"rendered":"

    MIMOZA EREBARA \u201cN\u0451se hunda e Kleopatr\u0451s do t\u0451 kishte qen\u0451 m\u0451 e shkurt\u0451r e gjith\u0451 faqja e dheut do t\u0451 \u00a0kishte ndryshuar\u201d, (Paskal Blez, Mendimet, fq.78,Plejad 2005, Tiran\u0451) Jo pa q\u0451llim e fillova sh\u0451nimin tim me k\u0451t\u0451 th\u0451nie t\u0451 Blez Paskal. P\u0451r analogji,<\/p>\n","protected":false},"author":1,"featured_media":6733,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-6732","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6732","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=6732"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6732\/revisions"}],"predecessor-version":[{"id":6734,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6732\/revisions\/6734"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/6733"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6732"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6732"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6732"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}