Gandhi told London’s Jewish Chronicle in an interview in 1931: “I can understand the longing of a Jew to return to Palestine, and he can do so if he can without the help of bayonets, whether his own or those of Britain… in perfect friendliness with the Arabs.”
In 1937, after Arabs tried to stop Jewish immigration to British-administered Palestine by force, Gandhi repeated his view that a homeland for Jews in the Middle East would only be possible “when Arab opinion is ripe for it.”
In his most extended treatment of the problem, an essay called “The Jews,” published in his newspaper Harijan in 1938, Gandhi began:
Several letters have been received by me, asking me to declare my views about the Arab-Jew question in Palestine and the persecution of the Jews in Germany. It is not without hesitation that I venture to offer my views on this very difficult question. My sympathies are all with the Jews.
A law of value must incorporate the fundamentals of behavior in terms such as “moral power.” It is via this device that authority of a law, in this case, a moral law can be applied to determine truth or value. A realistic definition of such a commanding law is a moral law that has practical implications for religious and secular living. The law of value is not an injunction to refrain or assist in the above-referenced behavior but rather a request and sometimes even a demand to obey its existence. If human beings wish to participate freely, then pardoning of slavery as in the diminishing the sovereignty of independent entities such as those of government, culture and society must be resisted. Adherence to dual sovereignty as expressed by the Founders in the American Constitution has so far allowed for the maintenance of peace and dignity between legislative and administrative powers. The Framers of the Constitution worked diligently to advance a system that would honor the balance of power to be shared and enjoyed. It remains to be seen if a concomitant moral foundation exists within such a constitutional democracy as those of the United States. Establishing the necessary heft of moral authority with the aid of the above-referenced Law of Value is a promising way to free society from falsification of claims and judgments. The undoing of criminal authority without a requisite moral standard can have nations experience unrest, crime, and concomitant despair as is evident in our times today.
Let me not to the marriage of true minds, Admit impediments, Love is not Which alters when it alteration finds, Or bends with the remover to remove: O no! it is an ever-fixed mark, That looks on tempests and is never shaken; It is the star to every wandering bark, Whose worth’s unknown, although his height be taken. Love’s not Time’s fool, though rosy lips and cheeks Within his bending sickle’s compass come: Love alters not with his brief hours and weeks, But bears it out even to the edge of doom. If this be error and upon me proved, I never writ, nor no man ever loved.
Dhono jahan theri muhabbath mae haarkae, when two souls met to fall in defeat over you, vo jahrah hai koi shabhaehum guzaarkae, it was as if the time spent was of no concern to you. Veera hai mai kadha khumoo savar udhaas hai, I became that bravery quenching the desperation of thirsty souls. Thum kya gayae kae root gayae dhin bahar kae. It did not matter whether you accepted or rejected pleas, the days were spent in the awe of submission.