An Open Letter to Gandhi Regarding Palestine*
The following is excerpted from an open letter the Jewish philosopher Martin Buber wrote in response to criticisms of the “Jews in Palestine.”
You, Mahatma Gandhi, who know of the connection between tradition and future, should not associate yourself with those who pass over our cause without understanding or sympathy.
But you say—and I consider it to be the most significant of all the things you tell us—that “Palestine belongs to the Arabs” and that it is, therefore, “wrong and inhuman to impose the Jews on the Arabs.”
Here I must add a personal note in order to make clear to you on what premises I desire to consider your thesis.
I belong to a group of people who from the time Britain conquered Palestine have not ceased to strive for the concluding of a genuine peace between Jew and Arab.
By a genuine peace we inferred—and still infer—that both peoples together should develop the land without the one imposing its will on the other. In view of the international usages of our generation, this appeared to us to be very difficult but not impossible. We were—and still are—well aware that in this unusual—yes, unprecedented—case it is a question of seeking new ways of understanding and cordial agreement between the nations. Here again we stood and still stand under the sway of a commandment.
We considered it a fundamental point that in this case two vital claims are opposed to each other, two claims of a different nature and a different origin which cannot objectively be pitted against one another and between which no objective decision can be made as to which is just, which unjust. We considered and still consider it our duty to understand and to honor the claim which is opposed to ours and to endeavor to reconcile both claims. We could not and cannot renounce the Jewish claim; something even higher than the life of our people is bound up with this land, namely its work, its divine mission. But we have been and still are convinced that it must be possible to find some compromise between this claim and the other, for we love this land and we believe in its future; since such love and such faith are surely present on the other side as well, a union in the common service of the land must be within the range of possibility. Where there is faith and love, a solution may be found even to what appears to be a tragic opposition.
In order to carry out a task of such extreme difficulty—in the recognition of which we have had to overcome an internal resistance on the Jewish side too, as foolish as it is natural—we have been in need of the support of well-meaning persons of all nations, and have hoped to receive it. But now you come and settle the whole existential dilemma with the simple formula: “Palestine belongs to the Arabs.”
What do you mean by saying a land “belongs” to a population? Evidently you do not intend only to describe a state of affairs by your formula, but to declare a certain right. You obviously mean to say that a people, being settled on the land, has so absolute a claim to that land that whoever settles on it without the permission of this people has committed a robbery. But by what means did the Arabs attain the right of ownership in Palestine? Surely by conquest, and in fact a conquest with intent to settle. You therefore admit that, as a result, their settlement gives them exclusive right of possession; whereas the subsequent conquests of the Mamelukes and the Turks, which were conquests with a view to domination, not to settlement, do not constitute such a right in your opinion, but leave the earlier conquerors in rightful ownership. Thus settlement by conquest justifies, for you, a right of ownership of Palestine; whereas a settlement such as the Jewish—the methods of which, it is true, though not always doing full justice to Arab ways of life, were even in the most objectionable cases far removed from those of conquest—does not justify in your opinion any participation in this right of possession.
These are the consequences which result from your axiomatic statement that a land “belongs” to its population. In an epoch when nations are migrating, you would first support the right of ownership of the nation that is threatened with dispossession or extermination; but were this once achieved, you would be compelled, not at once, but after a suitable number of generations had elapsed, to admit that the land “belongs” to the usurper. […]
It seems to me that God does not give any one portion of the earth away, so that the owner may say as God says in the Bible: “For all the earth is Mine” (Exodus 19: 5). The conquered land is, in my opinion, only lent even to the conqueror who has settled on it—and God waits to see what he will make of it.
I am told, however, I should not respect the cultivated soil and despise the desert. I am told the desert is not willing to wait for the work of her children: she no longer recognizes us, burdened with civilization, as her children. The desert inspires me with awe; but I do not believe in her absolute resistance, for I believe in the great marriage between man (adam) and earth (adamah). This land recognizes us, for it is fruitful through us: and precisely because it bears fruit for us, it recognizes us. Our settlers do not come here as do the colonists from the Occident to have “natives” do their work for them; they themselves set their shoulders to the plough and they spend their strength and their blood to make the land fruitful. But it is not only for ourselves that we desire its fertility. The Jewish farmers have begun to teach their brothers, the Arab farmers, to cultivate the land more intensively; we desire to teach them further: together with them we want to cultivate the land—to “serve” it, as the Hebrew has it. The more fertile this soil becomes, the more space there will be for us and for them. We have no desire to dispossess them: we want to live with them. We do not want to dominate them: we want to serve with them. […]
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* Source: Hertzberg, Arthur, The Zionist Idea, PA: Jewish Publications Society, 1997, pp. 463-464.