VALE LA PENA??

Ultimamente y por distintas razones me he vuelto a hacer la misma pregunta que muchas veces me hice, Vale la pena?? O mejor dicho ¡Para que ser un judio Observante hoy en dia, en un mundo tan "moderno" que busca constantemente el adquirir y parecer, el materialismo como ley y si a ello le sumamos los "riesgos" concretos (atentados, persecuciones, agresiones, etc) de ser visiblemente judio (usar kipa, no trabajar en Shabat, ir a una marcha por Israel, etc) entonces esta pregunta nos puede parecer fuertemente válida.

Pero Para responder a esta pregunta deberíamos hacer un análisis de la historia mundial y la historia judía en particular.

Rápidamente me doy cuenta que, como diría el Rey Salomón en Kohelet 1:9

"Aquello que ha sido es lo que será; y lo que se ha hecho es lo que se volverá a hacer, pues nada hay nuevo debajo del sol"; es decir al mundo siempre le interesó el materialismo, siempre hubieron guerras sin sentido, epidemias, factores de poder, y por sobre todo siempre fue muy "riesgoso ser Judio", es mas me atrevería a afirmar que hoy en día es menos que en el pasado ya que por ejemplo luego de casi dos mil años contamos con un estado nacional judio fuerte y protector, contamos con el apoyo de naciones poderosas como Estado Unidos o Inglaterra, por lo que no todos nuestros enemigos ancestrales pueden actuar con impunidad como ha pasado muchísimas veces.

Creo que el punto esencial de esta pregunta radica en el ¿PARA QUE?, cual es la finalidad?,

Dejemos de lado tanto El ¿COMO? (la ciencia en relación a la Torah nos ayudaría mucho en esta pregunta), El ¿QUE? (por ejemplo que es la Creación?, etc) y dejemos de lado también el ¿PORQUE? (muy asociado al Para que, pero mas abstracto en su esencia).

Por lo tanto: ¿ Para que se nos encomienda una tarea tan difícil en tan poco tiempo..como diria Moisés.....Nuestros años son setenta u ochenta años para los más fuertes (Tehilim, salmos, 90:10).

Y Cuando pienso en "Tarea Dificíl" pienso mas que nada en las repercusiones abstractas de nuestras acciones, es decir pocas veces vemos los resultados de nuestras acciones positivas en forma directa. Pero más aun, lo que veamos por más perceptivos que seamos, siempre sera una ínfima parte de la realidad, del todo. Y la matemática nos ayuda en esto y nos dice algo que me fascina y me hace necesariamente más humilde y es que 1/oo= o, mejor dicho uno dividido infinito es igual a cero...

Y a eso apunto...si la finalidad o el Para que de la Creación por parte de D-s, es "crear una morada en los planos inferiores" Midrash (Tanjuma, Naso 16) y ello se logra por medio de la elevacion de la materia a un plano espiritual, "El refinamiento de las chispas" (Birur Nitzotzot en términos místicos), Si esa es la finalidad entonces me pregunto ¿Como puede ser que debamos vivir tan a ciegas en un tan corto periodo de tiempo, en nuestro paso por este plano de existencia? Realmente ello es algo que me molesta..ahora bien..

Observemos la Creación y nos daremos cuenta de que podría parecernos increíble que el hombre sea el objetivo, el pináculo de todo, casi diria egocéntrico, las estrellas por ejemplo al igual que el hombre nacen, crecen y mueren ¡Pero tardan millones y miles de millones de años en ese proceso! y si miramos la cantidad nos maravillamos, solo en nuestra galaxia cuenta con un diámetro medio de unos 100.000 años luz, se calcula que contiene entre 200 y 400 mil millones de estrellas, y a su vez se estima que existen más de cien mil millones de galaxias en el universo observable.

Pero a pesar de semejante magnitud, pensemos que se estima que casi tres cuartas partes de la masa-energía total del universo es energía oscura y si de hecho el universo se esta expandiendo, todo lo conocido terminara en una noche muy larga. En relación a ello la ciencia nos da la posibilidad de que existan muchos universos paralelos (véase la teoría de las supercuerdas, teoría M), etc.

Entonces me vuelvo a hacer la pregunta.. ¿ Vale la Pena tanto esfuerzo siendo tan aparentemente insignificante, tan fugaces y frágiles y aún así tener la osadía de decir acá estoy??

La Respuesta es sin dudas que SI y la clave de la creación sin dudas está en el hombre, ya que en definitiva es el hombre y mas enfáticamente el judio el hace de puente o punto de conexión entre "el cielo y la tierra" el que desciende uno y eleva el otro para fusionarse en una realidad concreta.

Y ello me parece más fascinante aún que el vasto cosmos o el microcosmos a nivel cuántico aunque siendo sincero mantengo firmemente la opinión de que ser sensible a ese conocimiento nos ayuda a ver mas allá de la "Matrix", de la máscara del mundo y eleva nuestro nivel de conciencia a una unicidad y sobre todo a lo que hay en juego, si bien una vez más es solo una ínfima proporción del entendimiento del infinito...

Acerca Del Tiempo

Acerca del tiempo, que parece tan poco, nos elude y es tan efímero pero sobre todo parecería tan poco en función de lo que se nos exige..

Sobre ello me vienen a la mente dos respuestas, una me la dio mi padre y la otra mi hermano,

La primera, es que simplemente el tiempo es relativo E=mc2, entonces que es poco o mucho?? estaría en función directamente proporcional a la información que invertimos en el (el tiempo), de hecho a medida que mas rápido se mueve un objeto en relación a otro más lento pasa el tiempo...o dicho en otras palabras cuanto más hagamos, más habremos vivido...

La segunda respuesta es que ¿no es acaso mejor que este plano existencial pase tan efímeramente para luego pasar a otro verdaderamente "estable" (llámese Gan eden, Olam haba, etc).

Lo que sabemos con certeza es lo que nos dice la El Primer Principio de la Termodinámica que afirma que la cantidad total de Energía en cualquier sistema aislado (sin interacción con ningún otro sistema) permanece invariable con el tiempo, aunque dicha energía puede transformarse en otra forma de energía. En resumen, la ley de la conservación de la energía afirma que la energía no puede crearse ni destruirse, sólo se puede cambiar de una forma a otra...

Lo que la Mística Judía nos brinda en este sentido es el definir concretamente, con nombres propios esos estados.

Conclusión

Como Conclusión final me gustaría pensar que de una manera u otra..Siendo la Piedra angular de la creación (toda la creación, vease ABIA, diferentes mundos) o siendo nada al mismo tiempo, Viviendo de una manera que nuestras acciones hagan eco en la eternidad o vivir en forma simple como un punto perdido en el universo de alguna dimensión del mundo de Asia (mundo tridimensional)..

Vale la Pena toda esta gran puesta en escena y la monumental tarea asignada al judio en particular y al mundo en general.

Ionatan Hakohen, shalom.6.26 (El-Blog-del-shalom)

PURIM 5769 (IN ENGLISH)

Adar is the twelfth month of the Jewish calendar. The word Adar is related (it has its root) add the word, meaning "powerful." Adar is the month of good fortune for the Jewish people. Our sages say of Adar: "Its Mazal (luck) is strong." Purim, the feast day of Adar, commemorates the "metamorphosis" of the apparent misfortune of the Jews (as it seemed to Haman), in good. "When Adar arrives we increase our joy." The feast of Purim marks the point of maximum joy the whole year. Jewish year begins with the joy of redemption of Passover and ends with the joy of the redemption of Purim. "Joy breaks all barriers."

The joy of Adar is the month to make "making" of the year (seven of the nineteen-year cycle of the Jewish calendar are "leap" (gestures a further month of Adar). When there are two Adar, Purim is celebrated on the second of them, so linking with the redemption of Purim to Pesach. Thus we see that the secret of Adar and Purim is that "the end is inserted in the beginning and".

• Lyrics: KUF

The letter KUF means "monkey" (kof), the symbol of laughter in the month of Adar as the saying "like a monkey in the face of a man." The KUF also symbolizes the mask, a costume suitable for Purim. Before the miracle of Purim, it Hashem "hiding His face" of their children in Israel (in the Purim story, as told in the book of Esther, her name is not never). Initially hiding the true identity, pretending to be another, the essence of an interior is finally revealed. During Purim we reach the level of "unknowable head" ( "head is not known to itself and is not known by others"). The state of total concealment and existential to himself, by the grace of "giving birth" to be completely new. KUF The word also means "the eye of the needle." Our sages teach that even in the most irrational dream you can not see an elephant pass through the eye of a needle. During Purim this experience a great wonder that Cabaláh and Jasidut represents the true essence of the transcendental light of Hashem entering within the context of the finite physical reality and fully revealed in the Jewish soul.

• Mazal: Daguim (Pisces - Fish).

Fish are creatures of the "Unseen World" (the sea). These are the souls of Israel, "fish" that swim in the waters of Torah. The true identity of Israel and fortune in this world is invisible. The revelation of Purim, the revelation of the true identity of Israel, reflects the revelation of the world to come (the miracle of Purim is understood as a reflection of the world in this supreme miracle: the resurrection in the world to come). The word dag (the singular of daguim) is interpreted as representing the Tikun (correction) of daag "worry". In the Bible, the word for fish - dag - appears once as daag: At times Nejemiah some observant Jews do not violate the sanctity of Shabbat selling fish (fish) market in Jerusalem. His "fish" became his "concern" for a living. In contrast, fish from the joy of Purim, the powerful (but initially hidden, like the fish) Mazal Adar, makes all the problems within the human heart in the supreme joy of redemption with the new birth of a being from the "unknowable head".

• Tribe: Naftali

In full, the name Naftali is read (as two words): Nofet li, "sweetness for me." The mitzvah of Purim at the level of the "unknowable head" taking wine, and so on. Is expressed in the words of our sages as "an obligation on Purim is to become" sweet "to not be able to distinguish between" cursed Haman and blessed Mordechai. " This is an expression of joy and laughter at Naftali - nofet li. Our patriarch blessing his son Iaacov Naftali "Naftali is a deer (messenger) who is (explicit) words speak for themselves." The "words speak for themselves" by Naftali elevate the joy and laughter in the ears of all who hear. At the end of the Torah, Moshéh blesses Naftali: "The desire to Naftali satisfied ...". In jasidut explained that the "desire satisfied" (seva ratzón) refers to the level of willingness of the inner dimension of Keter, where all experience is pure pleasure, the state of being where there is nothing outside of oneself.

The three letters comprising the name Haman have six permutations. Haman = 95 and 6 x 95 = 570 = Rashid (evil) Therefore Haman is called "Haman the rash." 570 = Naftali, who takes the joy and laughter playing the game of the six permutations of Haman. In Cabaláh is explained that the "eloquence" of Naftali reflects his wisdom to permute words (as well as examining guematriot, like Haman arur [Cursed be Haman] = 502 = Baruch Mordechai [ "blessed be Mordechai"], generally the most delicious game (shaashúa) in the study of Torah.

As explained previously, the months of Tishrei and Jeshvan are (according to Arizal) the tribes of Efraim and Menasheh, the two sons of Joseph. Iaacob blessed her two grandchildren and Efraim Menasheh to be like fish and fish as they are in the midst of the earth. " These two tribes (the beginning of the year Tishrei) reflect themselves in Adar and Naftali (the end of the year from Nissan, Adar is divided into two (as well as Joseph was divided into two) fish (and Efraim Menasheh). Support numerically for this is that when Efraim (331) and Menasheh (395) combined with Naftali (570): 331 over 395 over 570 = 1296 = 36 squared = 6 to the fourth power.

SENSE: Laughter - tzjok

Laughter is an expression of unlimited joy, which is witnessing the emission of light from darkness, the advantage of light over darkness, as seen in the miracle of Purim. The epitome of laughter in the Torah is that of Sarah on the birth of Yitzhak (the name derives from the word tzjok): "Hashem made me laugh, whoever heard me laugh." Birth at the age of 90 years (Abraham 100), after being sterile and physically unable to have children, the Hebrew word for "sterile" is composed of the same letters (in the same order) that the word " darkness. " Purim comes from the word "prudent," Be fruitful and multiply. " It said Yitzhak, the archetypal character of laughter in the Torah: pajad Yitzhak, "the fear [for the cause of admiration, that is, Hashem] of Yitzhak." This phrase can also be read as: "Fear laugh," so that the essence of fear metarfoseará is the essence of Purim. The fear (the decree) Haman will become the laugh of exuberant festival of Purim.

• Member: Spleen (Tejol)

Our sages explicitly that "The spleen laughing." At first glance, this appears as a paradox because the spleen is considered the seat of the "black humor", the source of all the states of depression and hopelessness. As described above, all the phenomena of Adar and Purim are essentially paradoxical, all derived from the "unknowable head", all of whom represent states of transformation and metamorphosis existential. The "methodology" of the Torah that model these phenomena is the wisdom of the permutation, such as described above. With respect to "black humor" shejoráh Marah, all letters are permuted to pronounce "hirur sameaj, a happy thought.

" HOPE YOU LIKE IT HAG SAMEAJ¡¡¡

THE GREAT VALUE OF THE STUDY OF CHASSIDUS

The beauty of the pearls

The warmth of the embers The nineteenth day of Kislev marks the liberation of Rabbi Shneur Zalman of Liadí his imprisonment during the Tsarist regime. Rabbi Shneur Zalman, also known as the Alter Rebe, was the founder of the school of thought of Hassidic Chabad and author of Tania (translated into Castilian the first part, Sefer Shel Beinoním, with extensive comments, as well as its second and third, Shaar HaIjud VeHaEmuná and Igueret HaTeshuvá by Editorial Sudamericana Kehot Lubavitch) and Shulján Aruj HaRav. The tsarist government arrested him because of accusations made by opponents infamatorias Hassidic movement.

After extensive research, Rabbi Shneur Zalman was exonerated of all charges and released a 19 Kislev in the year 1789. Since then, it has been a day of celebration for jasidím. This is because it is more than just the release of an individual. Rabbi Shneur Zalman had been at the forefront of those who spread the ideals of Hassidic, and his arrest was a danger to the movement. The Hassidic movement was barely half a century of time, and if the Russian Czar had implemented its plan for a death sentence for the Alter Rebe, the Hassidic would not have been what it is today. The miraculous release of Alter Rebe and claim his position was a liberation for the Hassidic and a reverse signal for increased force in spreading his teachings and way of life.

Hassidic teachings came from the secrets of the Torah, the esoteric side of Judaism. This is called the "soul" of Torah. This is very necessary to fuel the revealed aspects of Torah, the "body" of the Torah, the Five Books of Moses, the Talmud, and many other writings. In Jewish thought is a spiritual premise that the height declines from one generation to another. Our scholars today stand in humility before the greatness of those who preceded them. Why, then, Hassidic, who teaches the most supreme concepts, was introduced to the generation of today specifically? There are two approaches to explain why the Hassidic teachings were revealed precisely this generation of Jews. The first approach considers the purpose of the Jew in this world to bring awareness of Di-s and the Divine in this plane of existence. At this level there is great spiritual darkness and as they progressed exile, this darkness has grown!

This "soul of the Torah" the Jew who studies support the Hassidic teachings to reveal their latent spiritual powers. In other words, the Jew can fulfill the mitzvot of the Torah and engage in despite the obstacles of the world today.

The second approach our notes at the end of the current situation at the beginning of exile and redemption of the Future that has been said so often in the Torah: the reunion of all the exiles to Israel, the restoration of a Jewish state according to the Torah The reconstruction of the Holy Temple in Jerusalem. The Torah teaches that adequate preparation is required before a student can assimilate some knowledge. An introduction about what is happening is necessary. However, the introduction should contain qualities of the next stage of knowledge. Redemption Futura, or Messianic Era will be a time when the secrets of the Torah will be shared with everyone. Hassidic teachings bring a "pre-taste" of these secrets, now, as adequate preparation for the coming season Mashíaj.

There is one important difference between these two reasons. The first reason is mainly defensive: to give the Jew the strength to resist exile. It focuses on the mission to defeat the Jewish spiritual darkness. The Hassidic, taking advantage of the hidden powers of the soul, provides assistance to the Jewish capacity to fulfill its mission. The second reason is more positive. The Hassidic is not emphasized as a defensive measure, but rather as a means to join Di-s. As an introduction to the Messianic age and an "after taste" of it, there is an emphasis on combat spiritual darkness, as the messianic age there will be no darkness "I will take away the spirit of impurity from the earth." Instead of resorting to the occult powers of the soul as an assistance to the Jewish, the emphasis is placed on the soul of the Jew as an end in itself the unity between the most intimate aspects of the soul and G-d.

This difference between the two is best illustrated by a parable given by The Previous Rebe

"The pearls come from the bottom of the ocean. Coal, which generates light and warmth, comes from the depths of the earth. In the process of obtaining coal, must have an expert who directs the workers as to where and how to extract it from the mine. Workers can confidently rely on knowledge of the expert, but only when exactly follow their directives. And while they can rely on the expert's knowledge can not, however, rely on the oxygen supply of that. Every worker must have its own air hose connected to oxygen at the surface. If not, you lose life. Also, look for a pearl diver who must also take an air hose. " The Hassidic compares both the carbon in the soil and the pearls in the sea. The first reason given above for the revelation of the Hassidic in our time can be compared to the coals, the second reason, the pearls. What follows is an analysis of the parable. Coal, Rebe says Back, "generates warmth and light." The warmth is a sign of life. The warmth and light are not a quantitative measure, attached to the object.

Its effect is qualitatively the same object that was previously inert, lifeless, now it is hot and full of life. The Hassidic not added anything to the Torah. The 613 mitzvot are fully met before their introduction. But when the world became dark and cold spiritually, the Hassidic it provided warmth and light, reviving the implementation of the mitzvot. The Hassidic, exploiting the resources of the inner soul of the Jew, breathed new life and joy in the fulfillment of the Torah and mitzvot. And to shed "light", showed how to serve the Jewish Di-s beyond their normal capacity to transcend its limitations.

But the Jew needs to know how to use the Hassidic, adding warmth and life to their service to St. In the words of Rebe Previous: "There must be an expert to lead the workers as to where and how to remove it from the mine." Hassidic coal is there, ready to provide warmth and light. The expert who heads the workers are Rebés of each generation. But, warns Rebe Back, "workers can confidently rely on knowledge of the expert, but only when exactly follow their directives."

Simultaneously, however, the Hassidic can not put their entire load on the Rebe. "While they can rely on the expert's knowledge can not, however, rely on the oxygen supply of that. Every worker should have its own air hose connected to oxygen at the surface." The Rebe teach how to reach the coal has to be the one who reaches Hassidic and therefore must have its own "air hose." In simple terms: the person does not receive the needed light and warmth of the Hassidic unless it jasidut study. The study of Hassidic is its "air hose" that allows you to reach and benefit the Hassidic. The Rebe teach how to breathe life in service to the Di-s. Must be the Hassidic himself breathe.

This study should be done intensively, and really worked hard to understand concepts, not merely as a superficial reading. And should consider every day, not just occasionally. The study of Hassidic is the "air hose" one. You can not stop breathing one day and start again the following ... And when the air hose of a properly functioning everyday when you study properly jasidut every day warms and illuminates the Hassidic service day. This is the idea of Hassidic as represented by the "coal". Is quite different from that represented by the pearls. Coal is found in soil, the pearls in the sea.

The difference between land and sea is seen in the difference between the terrestrial creatures and sea creatures. The fish should live or die at sea. The sea is their life. Animals also depend on their habitat, the earth, to life (plants, etc.).. But that land is the source of life is not as obvious as the sea is the source of life for the fish. So, too, with the land and sea themselves. Everything exists only because the divine power invested in it. But the Godhead is not always obvious. The "sea" represents those worlds where the Divine is manifest, and therefore the creation of these worlds feel the constant need to stay connected with their source of life as the fish are hiding in the sea and depend on it. The "earth" represents those worlds where creatures do not feel the divine power that created them. They do not notice or feel that their existence is not hidden.

The Hassidic, as represented by the "coal", benefits the level of "land" of the individual aspects of "revelations". As is represented by the "pearls", benefits the level of "sea" in the person his "hidden aspects". Although, as explained above, the Hassidic gives warmth and life to a Di-s service by the person remains at the level of "land". While the study by the Hassidic Jew draws the inner faculties of the soul, he and Di s are not yet united. True, he is now Di s with vigor and warmth beyond their normal capabilities, but he still separated and the Divine. Its existence as an independent entity is still in a state of "revelation." This is where the highest dimension of Hassidic, as represented by "sea", took place principal.

The Jew must immerse themselves completely in their source of life, the Divine, to the extent that it is "hidden." He has ceased to have an independent existence. This is accomplished when one is studying Hassidic in abundant measure, not occasionally. Unlike the study of the exoteric, which does not always lead to a recognition of the Divine, the knowledge of the Hassidic Di-s. When a Jew is totally immersed in the springs of the Hassidic Torah, is immersed in, and feel, Divine. This is similar to the Messianic Era, when "the earth will be filled with the knowledge of Di s as the waters cover the sea." But this effect is not a Hassidic crucial need. The idea of a Hassidic infusor as warmth and vitality in the compliance of the Torah and the mitzvot of the person is of utmost importance because without it, the darkness of exile can overcome the defenses of the Jew. In the words of Rebe Previous: "If you do not lose life."

So as compared to coal, which generates warmth and light, elements vital to life. But the second effect of the Hassidic Jews, the completely submerged in the Hassidic, thereby linking his soul to Di-s, the "pre-taste" of the messianic age is not so crucially needed. It was compared to the "pearls" that are luxuries, not necessities of life. Thus we find that the Rebe Back, in his parable of the more elaborate the metaphor relates to the "coal" of the "pearls". That, however, was in his time: the coming of the Mashíaj then it was not so imminent, so the need to prepare for the Messianic Era was not as urgent. The key issue in those days was to ensure that Jews did not fall prey to the intense darkness of exile.

The Hassidic, as revitalization of the commitment of Jews with the Torah was more important than Hassidic as an end in itself (knowledge of Di-s). The coal was a necessity; pearls, a luxury. But pearls are not a luxury when one stands before a king in his royal court. The respect and honor toward royalty require more than ordinary clothes. We must also wear jewelry and pearls. Mashíaj coming soon. The darkness of exile will end, and the true and complete redemption begin. Redemption, say our Sages, is the "wedding" between the Jewish people and Di-s, the Supreme King of kings, when they join. And a marriage preparation requires the "pearls" to adorn the bride. Hassidic must consider in abundance.

The Zohar says the Jews are in exile as a bride in a tannery. Because of His great love for her, god, the groom is willing to disregard the foul stench exile and enter there. But that is only in exile. Now, when the exile is rapidly coming to an end, we must be ready for redemption. Can we go to the "wedding" with clothes that are suitable for a tanning? We must acquire the "pearls" necessary ... Filling the world with a study of Hassidic "as the waters cover the sea", accelerate the marriage between Di-s and the Jewish people. Very soon we will see the Jews and God together, in the true and complete redemption. Amen

Judios de la montaña

JUDIOS EN LAS MONTAÑAS CAUCASICAS




Juvuro, Juhuro, estos Judios son de la zona oriental del Cáucaso, principalmente de Azerbaiyán y Daguestán. Ellos también son conocidos como el Cáucasicos Judios, o más raramente judios orientalaes del Cáucaso, ya que la mayoría de los Judios se establecieron la zona oriental del Cáucaso, aunque también hubo en el noroeste de los asentamientos históricos del Cáucaso.


El nombre de "Judios de la Montaña" o "Judios del Cáucaso" es algo poco apropiado, ya que no incluye a los georgianos Judios de la cordillera del Cáucaso. En términos de origen étnico, se supone que los Judios de la Montaña y los Tats han habitado desde hace mucho tiempo. Sus distantes antepasados vivían en el sudoeste de Persia, el sur-oeste de la actual Irán. Fue allí que se aprobó el Persa como Medio de lengua.

Los predecesores de los Judios se establecieron en las montañas del Cáucaso Albania en el 5°-6° siglo y desde ese momento en su historia se ha relacionado con las montañas y el pueblo de Daguestán. Krasnaya Sloboda es el último bastión de la montaña del Cáucaso Judios, o Juhuro.

Después de que huyeran de la persecución en Persia, emigraron hacia el norte hasta las aldeas de montaña a ambos lados de las altas cumbres entre el Mar Negro y el Caspio. Ellos todavía hablan un dialecto del persa y pocos Juhuro saben algo más que la liturgia en hebreo.


Durante siglos, Krasnaya Sloboda - quizás la única pequeña ciudad completamente judía fuera de Israel - ha mantenido sus tradiciones intactas, rodeado por los musulmanes. La caída de la Unión Soviética, sin embargo, en 1991 impulsó un éxodo masivo. En los últimos años la población ha caído en picada ya que sus habitantes inmigraron a Israel, América y Europa.

Total de la población 2004: 150.000 a 270.000 (estimación) 1959: 25.000 (estimado) 1926: 26.000 (estimación)