(1)
Terrorism in
Zionist doctrine
Theodore Herzel , founder of the Zionist
movement, is considered to be a proponent of terrorism, having formed
and given leadership to a band of terrorists in the beginning of the
Zionist movement against Russia and European countries in order to take
revenge on them for their persecution of the Jews.
At the first Zionist Congress, Herzel delivered a series of lectures
aimed at rousing Jews' hatred against the world. These talks were kept
secret for some time, until they were published by the Old France
magazine, which later gathered them together into a book entitled, The
?Jewish Conspiracy. The most notable aspect of the lectures was the
plans which they contained to take over the world by means of terrorism,
means the application of which we have been witnessing on Palestinian
soil ever since the first [Zionist] Jews set foot there earlier in this
century.
Among the things which Old France published on the subject of terrorism,
and which it took word for word from Herzel's lectures, is his
statement, "And when the fires of the revolution which we have spawned
throughout the world begin to die down and the fall of existing
governments is officially announced, we shall condemn to death every
clandestine association in order to guarantee our influence and power in
the new state" (1).
In another lecture, he specifies the meaning of terrorism and its
various applications saying, "All have been condemned to die. Therefore,
being ourselves those who have established these [new] regimes, it is
better for us to hasten the deaths of those who have interfered in our
affairs than to see ourselves or our children die."
Herzel continues his discussion of dominion over others, saying, "And
when we have become lords over all people, we shall not permit the
existence of any religion but our own, which proclaims the one God upon
Whom our destiny depends. After all, we are the chosen people of God,
and the destiny of the world is determined by our own destiny. It is
therefore our duty to annihilate all religions toward the end of
becoming sovereign over all peoples."
Perhaps one of the most striking things found in Herzel's secret
lectures is his plan to convert rulers of the world to Judaism so that
they will all be agents for the Jews. He states, "At that time, all
agents of all the countries of the world will either be Jews or of Jews'
making. This is where the Jewish international covenant begins, whereby
every organization and every action will be in Jewish hands alone. As
for the renegades, they will be nothing but guards and underlings who
carry out the orders of others."
After Herzel came Trotsky, who resisted persecution of the Jews in
Czarist Russia by committing various sorts of violence. Later he was
able to join the Leninist revolution, one of its first resolutions being
to consider anti-semitism or persecution of Jews to be an unpardonable
crime. Eventually, Jews actually became the leaders of this revolution.
But if Herzel was more theoretical than he was practical, laying plans
for murder without actually carrying them out, Trotsky differed from him
in that not only did he plan all manner of terrorist operations; he also
carried them out (2).
Trotsky authored the theory of the necessity of "destroying every
middle-aged and every elderly man, every maimed or weak individual who
cannot help himself, just the way insects and vermin are destroyed, as
well as complete liberation from materialism . . . " [Yet] it is
precisely the theory of materialism which is said to have been the
foundation of Nazi theory, Hitler having made use of the idea as found
in the thought of Trotsky, the Zionist Jew. The same idea then ended up
being part of the Nazi criminal operations which were first carried out
in detail on the Jewish people.
As for the heinous terrorist theory which Trotsky first acted upon on
his own responsibility and which he attempted later to extract a
decision from the Communist leadership to put officially into practice,
it calls for "purifying society by annihilating the greatest number of
human beings possible in order that those who remain may live in
opulence and ease" (3).
The most prominent individuals who gathered around Trotsky were a group
of terrorists who came to hold important positions in the Zionist
movement, the most well-known of them perhaps being Menachem Begin and
Ishaq Shamir.
Violence in Zionist thought and
doctrine
As for the religious foundations for violence and terrorism, this may be
seen clearly in the following quotation from the Old Testament: "And
when you draw near to a city to fight against it, offer terms of peace
to it. And if its answer to you is peace and it opens to you, then all
the people who are found in it shall do forced labor for you and shall
serve you. But if it makes no peace with you, but makes war against you,
then you shall besiege it, and when the Lord your God gives it into your
hand you shall put all its males to the sword, but the women and the
little ones, the cattle and everything else in the city, all its spoil,
you shall take as booty for yourselves; and you shall enjoy the spoil of
your enemies, which the Lord your God has given you. Thus shall you do
to all the cities which are very far from you, which are not cities of
the nations here. But in the cities of the peoples that the Lord your
God gives you for an inheritance, you shall save alive nothing that
breathes." (4)
Thus, the Jews have found inspiration for their terrorist policies in
the Torah itself. Their destruction of Jericho in times of old and their
annihilation of all its inhabitants, including even the livestock; and
the massacre at Deir Yasin, the Arab village which was demolished by the
Jews in 1948 and whose inhabitants were slaughtered young and old, men
and women, these bear eloquent testimony to Zionist barbarism, which
draws inspiration from the Torah for its central ideas and its practical
points of departure.
The Old Testament is filled, in fact, with verses which foment such
behavior, with commands to employ the most extreme forms of violence
against the enemy, including brutal measures such as striking cities
with the sword, communal punishment, and mass annihilation. Hence we
read that "barbaric measures must descend to the lowest depths of
bestiality, calling for their [enemies'] children to be dashed against
the rocks, for their houses to be looted, their women to be ravished,
and for them [the Jews] not to have mercy upon the fruit of a woman's
womb or take compassion upon her children" (5). And perhaps what has
happened and what continues to happen to the Palestinians is the most
irrefutable evidence of the continuation of this very policy.
Modern-day Zionist thought bears major responsibility for this
continuation due its unreasoned, subjective attitude toward the genocide
campaigns being carried out by Israeli authorities against the Arab
minority [in the occupied Arab lands]. Such campaigns are inconsistent
with the most basic human rights and values, values and rights
recognized by the international community and according to which, "every
human being has the natural right to life."
There are numerous examples of the genocidal practices being suffered by
the Palestinians, such as the massacres which have occurred at Qibya,
Deir Yasin and Kafr Qasim. The Zionists resort to such measures in order
to reduce the high birth rate among the Arab population, which threatens
the "Jewish stamp' of the Israeli state upon which Zionism places such
importance as it prepares the way to enforce total segregation between
the two communities at some point in the future (6).
Herzel states, "So let them grant us the right of dominion over a piece
of land on this earth, an area sufficient to meet the legitimate needs
of a particular nation. As for the rest, we shall take care of that
ourselves" (7).
The Jewish concept of "struggle" is a primitive notion reminiscent of
the life of fishing and hunting and the dangers of the open desert,
where every stranger is considered a threat to be killed, captured, or
at the very least, put to use for one's own purposes, being looked upon
no differently than would an animal. In the stories of the Old Testament
one finds innumerable examples of this struggle. We read, for instance,
that after the death of Moses, Joshua son of Nun wished to enter
Palestine with his people. So he encamped around the city of Jericho and
commanded the people to blow their horns. "As soon as the people heard
the sound of the trumpet, the people raised a great shout, and the wall
fell down flat, so that the people went up into the city, every man
straight before him, and they took the city. Then they utterly destroyed
all in the city, both men and women, young and old, oxen, sheep, and
asses, with the edge of the sword " (Joshua 6:20-21).
The notion of struggle has taken root over time in the hearts of the
Jewish people, evolving into a mentality characterized by racial
prejudice and social reclusiveness" (8). Moreover, in the ancient Jewish
writings we find a type of religious literature referred to as
"eschatological" writings, the literal meaning of this term being
"description of the end". (The Greek term eschatologie is composed of
two words, namely eschatos, meaning "the end", and logos, meaning
speech, or description.) Such writings depict a particular end to which
the world must inevitably come. And in all Jewish writings on this theme
we find that the notion of struggle in associated with this inevitable
end, while the final victory in the struggle is, inescapably and by the
nature of things, Israel.
In the book attributed to the Old Testament prophet Ezekiel, we find
numerous visions related to this unavoidable end, one which begins with
the cleansing of Jewish society from all impurity. It is a purification
which will take place through wars, siege and death and in which God
pours out His wrath upon Jerusalem and its inhabitants: "A third part of
you shall die of pestilence and be consumed with famine in the midst of
you; a third part shall fall by the sword round about you; and a third
part I [God] will scatter to all the winds and will unsheathe the sword
after them" (Ezekiel 5:12). Once this purification has taken place, the
chosen people - or what is left of them - will be worthy to enter the
final battle in which they will win victory and dominion over the world
(9).
Top
(2) Resentment and Hatred
One of the most dangerous aspects of the Talmudic ideology within
Judaism is the call to destroy the family, morals and religion. In fact,
the call to licentiousness is at the heart of the plans included in the
protocols for the rulers of Zion, their purpose being to gain domination
over the world by spreading a kind of "pathological morality".
Protocol No. 13 states, "We shall spread among the world's peoples a
pathological morality by which souls will be rendered ill. It will aid
in the destruction of the family, and of all the moral underpinnings of
societies opposed to us. And we shall continue to promote this morality
until shortly after our rule has been recognized."
From this morality there springs the call to absolute libertinism for
the destruction of the family and of morals in society. And there can be
no doubt that these are means of doing away with a society's ability to
resist or defy Zionist control. In this social-moral destruction
Zionists find a power which allows them to more effectively bring about
the kind of ideological destruction which they promote in the
scientific, economic and philosophical movements which they have
launched at particular times.
In his book entitled, Pieces on a Chessboard, William J. Garvey depicts
the dangerous, critical role which the Jews have played in sabotaging
the world, their plan being to destroy all the governments and religions
of the world. As for the means to this end, it entails first making a
division between the goyim, or non-Jews, into opposing camps over a
number of problems - economic, political, racial and social - which are
constantly being generated yet without solutions ever being reached. In
each case, some event is engineered behind the scenes as a result of
which the opposing camps turn on one another, devastating national
governments, institutions and religious foundations.
The author also points to the use of bribes and sex as means of
achieving the desired control over individuals who occupy sensitive
posts on various levels in governments throughout the world, and in
various areas of human activity. In particular, gaining control over the
press and the media as a whole is viewed as a fundamental aim toward the
end of carrying out their plan, such that they are led ultimately to
believe that the formation of a unified world government is the way to
solve all the world's problems (11).
Top
(3) Achieving the nationalist end and
deliverance of the Jewish "self"
Psychological motives:
There is a saying repeated often in the
Talmud that "just as the world cannot live without air, neither can it
live without Israel" (12). On the basis of this saying one may gain a
sense of the racial bent which causes the Israeli to feel that he is "a
cut above" the rest of humanity in some sense, that his superior nature
contains mysteries and talents not found in others, and that the Israeli
was created in this way by divine decree because the world which God
Almighty created could not survive without the Jews.
Hence, one can see how a sense of inferiority and degradation may be
transformed into such unparalleled conceit, delusions of grandeur and
arrogance that the return of such a group of people to the arena of
healthy human society becomes a near-impossibility, something which,
were it to occur, would require profound reform and prolonged treatment
(13).
The Jews wax eloquent in praise of themselves, using such phrases as
"the chosen people of God", "the people that has existed since all
eternity", "the people that will endure through all eternity", as well
as a "holy people" whose holiness is independent of its obedience to or
worship of God. Not only so, but it is permitted to go beyond mere
non-observance of God's ordinances to wantonly spilling the blood of
other nations, and treating other nations' property, honor and homelands
with contempt as if they were theirs for the taking. In the Old
Testament we read the following words attributed to God Almighty: "...
you [the Jews] shall make no covenant with them [the other nations
around them], and show no mercy to them. You shall not make marriages
with them, giving your daughters to their sons or taking their daughters
for your sons. For they would turn away your sons from following me to
serve other gods; then the anger of the Lord would be kindled against
you, and he would destroy you quickly. But thus shall you deal with
them: you shall break down their altars, and dash in pieces their
pillars, hew down their Asherim, and burn their graven images with fire.
For you are a people holy to the Lord your God; the Lord your God has
chosen you to be a people for his own possession, out of all the peoples
that are on the face of the earth. It was not because you were more in
number than any other people that the Lord set his love upon you and
chose you, for you were the fewest of all peoples; but it is because the
Lord loves you, and is keeping the oath which he swore to your fathers .
. . " (Deuteronomy 7:2-8).
We will make brief mention of the effect which such complexes and
delusions have had upon modern Zionist writings. Ma'ir Paraylan , former
leader of the Mizrahi movement and originator of the idea of the
cultural struggle between religion and secularism in Israel, states,
"Our people and our religious doctrine differ entirely from those of all
other peoples and religions. Even the most devout Christians and Muslims
will not be able to find in the teachings of their religions a light
capable of guiding them in their political lives."
Vladimir Japotinsky refers in a similar way to the Jews as the most
special, distinctive people in the world, while Ben Gurion makes a
distinction between the Jewish revolution and all other revolutions
throughout the world, be they against political, social or economic
systems. He states, "Our revolution is directed not only against a
system or regime, but rather against fate: against the strange fate of a
unique people" (15).
The Diaspora and Persecution:
There can be no doubt that the Jews have suffered the bitterness of
persecution in many phases of their history. However, there are memories
in Jewish history which the Jews have turned into fuel for the fires of
hatred and counter-persecution. One of these memories is that of the "diaspora".
A Greek word taken by the Hebrews into their language and entering later
into European languages as well, "diaspora" originally bore the meaning
of being scattered haphazardly throughout the earth (16).
Diaspora is a phenomenon which has occurred frequently in the Jews'
history, beginning prior to the appearance of the word itself. In fact,
the Jews have come to take as a natural state of affairs what in essence
is contrary to nature. Moreover, this vision of the way things should be
[i.e., that they as a religious community should all live together in
one geographical area defined in terms of a "state"] has become the
basis for their paranoia. After all, how many peoples have followed a
single religion without being of one origin, and without demanding a
homeland of their own? (17)
The term "diaspora" took on a meaning peculiar to the Jews in 70 AD. At
that time the Romans had reached their wits' end with the Jews'
contentiousness, rebelliousness and scheming, with the result that
Emperor Vespasian in Alexandria sent his son Titus against them at the
head of a large army. After a bitter, protracted battle, the Romans
managed to destroy the tiny Jewish presence [within the Roman empire],
and thus began the Jews' dispersion not only in the Semitic world of the
Middle East, but on the European side of the Mediterranean as well. It
was from this time forward that Israeli strategy began, with growing
hopes and dreams of returning to the land of promise, to Palestine.
However, these hopes and dreams remained just that - hopes and dreams.
And the more the Jews suffered by way of contempt on the part of the
societies in which they lived, the more the idea of return flourished
and grew in their hearts. And indeed they did suffer great persecution,
which caused them to become all the more reclusive, fanatic, covetous
and greedy, without any sense of loyalty to the people in whose
societies they lived (18).
The hostile attitude taken by the Jews against other nations of the
world, along with their weakness and small numbers, caused them to
suffer constant fear. They were afraid of the isolation which they had
imposed upon themselves, and at the same time they were afraid of
assimilation, which threatened them with the loss of their heritage
(19).
Consequently, with the occurrence of the diaspora, the Jewish community
formed itself into ghettos, living in isolation from the people around
them, and with a social organization of which the governments of the
countries in which they lived knew nothing. Referring to this social
organization as qahala qadisha, a corruption of some Aramaic, Talmudic
expression meaning "the holy community", their intention was to protect
themselves from assimilation into other societies.
This pathological complex in the personality of the Israeli finds its
roots in the [Jews'] sense of the fragile, tumble-down condition of an
edifice which cannot possibly remain standing in the face of the
towering cultures being constructed by other nations (20).
Top
(4) The Military Spirit
Ancient Jewish history as the fountainhead of modern-day military
thought
Ancient Israeli history was primarily a military history, for we find
that according to the Old Testament, the soldiers of Moses, Judah and
David were in constant battle, even amongst themselves. They were
relentless even toward their conquered enemies, and Yahweh, the God of
Israel, was likewise the God of the Jewish armies which fought against
the Assyrians, the Babylonians, the Egyptians, the Persians, the Greeks
and the Romans.
On this subject Ben Gurion states, " . . the entire ancient history of
Israel recounted to us in the Bible is, first and foremost, the military
history of Israel. The early Jews waged war against the Assyrians, the
Babylonians, the Egyptians, the Canaanites, the Amorites, the Persians,
the Greeks and the Romans. And when they were defeated at the hands of
Titus and his armies after a hopeless battle, they thought it best to
kill themselves at Mossad as a symbol of their undying resistance.
Today, [Israeli] recruits take an oath of loyalty at the Mossad
Fortress, repeating over and over again, 'Mossad shall not fall again.'"
In order to give a stronger foundation to such military thinking,
Israeli military historians have exerted special care and effort to
create what they term "Jewish military history". In so doing, they draw
connections between the battles waged by the Hebrews of old, and the
wars launched by the state of Israel in modern times in order to
convince themselves, if not others, that they are possessed of a divine
mission (21). And when it is necessary to establish such concepts in the
hearts and minds of Israeli citizens, the past becomes necessary as a
means of continuing to affirm that this present [being lived by the
Zionists] is nothing but an extension of the past, and that war is a
historical inevitability if the Jewish mission is to be fulfilled.
And thus it is that [Jewish thinkers] have drawn comparisons between the
horsemen of David and Solomon, and the modern tanks of Israel. Seminars
have been held for the express purpose of discussing the similarities
and contrasts between ancient and modern strategies and tactics based on
the following conviction: that as long as Zionist work is flourishing
and moving toward expansion, then there remains no choice but to adopt
aggressive strategies of all types, both direct and indirect, and to do
whatever is necessary to firmly instill religious doctrines and concepts
appropriate to such strategies - doctrines and concepts the foundation
of which is the Jewish right to expropriate the land of promise. The
goal of such indoctrination is to reach the point where [Israeli]
soldiers believe in the legitimacy of waging war, and are able to do so
with conviction and confidence. In this way they will be motivated to
engage in fierce struggle in obedience to the commands of the Lord of
hosts, as a means of fulfilling the divine promise. And given that
mobilizing a huge army requires the transformation of the entire society
of Israel into an armed people, it is necessary that war be encircled by
a halo of sanctity, so that the honor of enlisting as a soldier becomes
a hope cherished by all, a privilege enjoyed only by the elite.
In order to achieve this, the Israeli military institution works day and
night to instill in its soldiers the teachings of the Jewish religion,
which urge them to fight, to mobilize all their resources and to be in a
state of readiness for war. Similarly, it strives untiringly to
propagate military-religious commands in hopes of making them a part of
soldiers' lives - their daily bread, as it were - so confident are they
that this is the ideal way to create the fighting military personality
characterized by boldness and initiative, and charged with a spirit of
aggressiveness and the desire to enter into battle.
In keeping with this approach, the Israeli army teaches its men lessons
on the Jews' military history alongside lessons on war derived from
world military history, both ancient and modern. Israel looks upon its
history in the twentieth century as an extension of its history prior to
this time, and Israeli military thinkers believe that studying the
battles of the past may be of direct benefit in achieving the results
which they seek in modern warfare (22).
In summary, one may say that the Jewish religion provides an overall
framework for Zionist theory. The Old Testament is the source of Jewish
doctrine, from which springs the notion of "salvation and return", and
on the basis of which the Jews have mapped out their lives and ordered
their affairs.
The ideological and religious foundations of Israeli military thought:
The Zionist movement has labored to transform Jewish religious doctrine
into a political theory which demands a historical right, and which
rests upon a divine promise. For this reason, the Jewish religion has
been the foundation for Zionist political theory: the point of reference
relied upon by its proponents in their call for Jewish nationalism and
the demand for fulfillment of the divine promise; a carte blanche
granting them the right to take possession of the land of Palestine and
return there to build the modern [Jewish] state and the third temple in
Jerusalem. According to the Zionists, just as the Jewish religion
preserved the Jewish people from annihilation and perdition over the
centuries, it can regather them now in the land of promise, securing the
connection between the heritage of the ancient past, the aspirations of
the present and hopes for the future. Moreover, Zionism does not content
itself with the areas of Palestine which were expropriated in the Old
Testament. In addition, it treats as public property every plot of land
on which Israeli soldiers set foot. After all, this is the command of
the Lord, His promise to His chosen people: "Every place on which the
soles of your feet tread, to you I have given it, as I spoke to Moses."
Reiterating the same message in different words, Ben Gurion states.
"Here shall the borders be: wherever the Israeli advance reaches. What
the Lord has specified is the best guarantee for Israel. As for the
guarantees given to us by the three powers, they merit nothing like the
same confidence." (23)
Top
The Old Testament
(the Torah) is the primary source of Israeli military thought:
Israeli military thought traces its roots to Zionist doctrine, at the
heart of which is the use of power, killing, terrorism and violence. We
read in the Torah: "If you do not cast out the inhabitants of the land
from before you, those who remain shall be as pricks in your eyes and
thorns in your sides. And they shall harass you in the land in which you
dwell."
Israeli historians and Zionist leaders attempt to investigate the war
experiences recounted in the Torah in order to [use them to] instill a
fighting spirit in Jewish soldiers, employing them to demonstrate
Israel's ability in the past, the present and the future to launch
successful campaigns in accordance with precise planning and advanced,
original thinking.
They continually stress the fact that the size of the army or its
strength in numbers are not the most important factors in whether one
scores a success. Rather, the willingness to be the aggressor in battle
and the ability to achieve an element of surprise with respect to the
time, place and manner in which one launches an attack - these are the
essential components of a decisive victory.
Moshe Dayan supports such notions in an article which he wrote prior to
the war of 1967. He tells the story of the man-to-man battle which took
place in times of old between David and Goliath in order to draw out the
similarities between these two ancient fighters on one hand, and the
prevailing attitudes among the Arabs and Israel in 1967 on the other.
According to Dayan, there is a parallel to be seen between David and
Goliath, and the imbalance of power between the two warring sides in
1967. Dayan also does a comparison between lightness of movement and
slowness and clumsiness as a way of highlighting the value of physical
and mental flexibility for achieving victory (24).
Among the basic principles of war inspired by the Torah and applied by
the Israeli army are the following (25):
*Surprise:
Experience shows that the side which is able to take its opponent by
surprise becomes more capable of overpowering the opponent and winning
the battle. Hence we find that the principle of surprise holds a place
of great importance among Israeli principles of war, since it represents
in and of itself a means of gaining the advantage and of compensating
for inferiority or weakness in other areas.
*Initiative:
By stressing the importance of the principle of initiative, Israeli
strategy aims at strengthening the army's morale and maximizing
fighters' enthusiasm for taking the role of the aggressor. This is
affirmed by Ben Gurion in his statement that "the best defense is a good
offense".
*Deterrence and preemptive
attacks:
Israeli strategy rests upon power and the imposition of one's own will
without the least willingness to settle for a compromise. This policy,
hard-line as it is, is based on the belief that the primary aspiration
of Israel's enemy is to work toward its [Israel's] destruction, and that
what will prevent the enemy from achieving this aim is its realization
of (1) Israel's invincible defensive capabilities, and (2) its own
weakness and its vulnerability to Israel's power.
Top
References
1. Arafat Hijazi, "Terrorism in Zionist
Doctrine", in the Dustour newspaper (Amman), August 21, 1997, p. 14.
2. Ibid.
3. Ibid.
4. Dr. Ghazi Rababi'ah, Israeli Strategy for the Period 1948-1967,
Maktabat al-Manar (Amman), 1983, p. 84, quoting from the Old Testament,
Deuteronomy 20:10-14. [English translation taken from the Revised
Standard Version, Nelson & Sons, 1953]
5. Ibid., pp. 21-22.
6. Dr. Muhammad Mahmoud Rabi', The Crisis in Modern Zionist Thought, Al-Mu'assasat
al-Arabiyyah lil-Dirasaat wal-Nashr [The Arab Foundation for Studies and
Publication], Beirut, 1979, pp. 149-150.
7. Ibid., p. 157.
8. Hasan Zaza, The Israeli Personality, Dar al-Qalam:Damascus,1990, pp.
41-42.
9. Ibid., pp. 44-45.
10. Anwar al-Jundi, Zionist Plans as Based in the Talmud, Dar al-I'tisam:
Cairo, 1977, p. 171.
11. Ibid., p. 218.
12. Zaza, op. cit., p. 9, quoting from the Babylonian Talmud, Abboudah
Zarah, 10/b, 1969.
13. Ibid.
14. Ibid, pp. 0-5 [?], (Deuteronomy 7:2-8).
15. Rabi', op. cit., p. 102.
16. Zaza, op. cit., p. 66.
17. Ibid., p. 68.
18. Rababi'ah, op. cit., p. 231, quoting from Michael Barzohar, The
Armed Prophet: A Biography of Ben Gurion, trans. by Lenortzen, London:
Arthur Barker, p. 15.
19. Zaza, op. cit., pp. 50-51.
20. Ibid., p. 51.
21. The Center for Political Studies, Zionist Military Strategy, Vol.
II, Mu'assasat al-Ahram [The Pyramids Foundation], Cairo 1974, p. 17.
22. Ibid., p. 16.
23. Rababi'ah, op. cit.
24. Ibid.
25. Ibid., pp. 91-94.
