The 'Chizbat'
The 'Chizbat' is presented in a narrative form, into which comments on current events are incorporated. The concept behind it was nurturing the kibbutz heritage, while depicting some tough situations that were dealt with, so that although the Palmach did not invent the 'Chizbat,' it "fit like a glove." Fact and fiction all mixed up made it a unique folklore that combined Israeli – Arab and other motifs – with the roots of the Jewish humor of the Diaspora.
The origin of the term 'Chizbat' is in the Arabic word 'Chizeb,' which means 'false.' The term was very common among the Jewish settlers and the first Palmach members. During the War of Independence and after, its use became widespread and prevalent in the mouths of different people in the Yishuv, so much so that it was seen as "profusion and profligacy" in the eyes of the "original" 'Chizbat' story-tellers. In their opinion, when the "new" story-tellers, who couldn't tell fact from fiction began to use the term as a conjugated verb (chizbatnu, chizbatetem, chizbetu) as proof of being "part of the current scene" – the term lost some of its value. The 'Chizbat' is a narrative that is partially or fully false, exaggerated or a hoax and/or all of the above and/or none of the above:
What is the difference between a 'Chizbat,' a lie and a hoax? – A lie is one nobody knows the truth except for the story-teller himself. A hoax is when everyone knows the truth except for the victim. A 'Chizbat' is when everyone knows it’s a fabricated story but they are willing to hear it over and over again.
('Yalkut Hakzavin' - tales about the days of the Palmach written by Chaim Chefer)
A lie can be elevated to the dignified level of a 'Chizbat' only after it has undergone some serious polishing and cleaning up, and only those who have passed the test of time and local criticism – made it to this day.
The 'Chizbat' is presented in a narrative form, into which comments on current events are incorporated. The concept behind it was nurturing the kibbutz heritage, while depicting some tough situations that were dealt with, so that although the Palmach did not invent the 'Chizbat,' it "fit like a glove." Fact and fiction all mixed up made it a unique folklore that combined Israeli – Arab and other motifs – with the roots of the Jewish humor of the Diaspora. These elements also characterized the culture of the Palmach and therefore, there is no wonder why the 'Chizbat' is mostly identified with the Palmach and its legacy. It can be said that the Palmach served as a processor, sorter and refiner of Chizbats. Many stories preceded the Palmach days, and others came from people whose connection to the Palmach was not very tight. The Palmach adopted but also created its own stories that fit it or reflected the generation's approach towards the issues that concerned them. The Palmach folklore consists of chizbats about the Arabic division and the German division; about Benny Marshak the 'leftist,' about battles and stealing from chicken coops, about unique personalities, about girls, about the 'holy language' and what not. In the Palmach society, which mocked wordiness and glorified action, the 'Chizbat' served as a means for the group and the individual to talk about themselves and their actions without sounding wordy or showing off. In the Palmach society, which mocked wordiness and glorified action, the 'Chizbat' served as a means for the group and the individual to talk about themselves and their actions without sounding wordy or showing off. For example, the strong will of those young men is depicted in the story about the 'Palmachnik' who put open cans of Sardines inside his shoes during expeditions so he would learn how to march like the Partisans – one has to be trained how to suffer…
What is the difference between a 'Chizbat,' a lie and a hoax? – A lie is one nobody knows the truth except for the story-teller himself. A hoax is when everyone knows the truth except for the victim. A 'Chizbat' is when everyone knows it’s a fabricated story but they are willing to hear it over and over again.
('Yalkut Hakzavin' - tales about the days of the Palmach written by Chaim Chefer)
A lie can be elevated to the dignified level of a 'Chizbat' only after it has undergone some serious polishing and cleaning up, and only those who have passed the test of time and local criticism – made it to this day.
The 'Chizbat' is presented in a narrative form, into which comments on current events are incorporated. The concept behind it was nurturing the kibbutz heritage, while depicting some tough situations that were dealt with, so that although the Palmach did not invent the 'Chizbat,' it "fit like a glove." Fact and fiction all mixed up made it a unique folklore that combined Israeli – Arab and other motifs – with the roots of the Jewish humor of the Diaspora. These elements also characterized the culture of the Palmach and therefore, there is no wonder why the 'Chizbat' is mostly identified with the Palmach and its legacy. It can be said that the Palmach served as a processor, sorter and refiner of Chizbats. Many stories preceded the Palmach days, and others came from people whose connection to the Palmach was not very tight. The Palmach adopted but also created its own stories that fit it or reflected the generation's approach towards the issues that concerned them. The Palmach folklore consists of chizbats about the Arabic division and the German division; about Benny Marshak the 'leftist,' about battles and stealing from chicken coops, about unique personalities, about girls, about the 'holy language' and what not. In the Palmach society, which mocked wordiness and glorified action, the 'Chizbat' served as a means for the group and the individual to talk about themselves and their actions without sounding wordy or showing off. In the Palmach society, which mocked wordiness and glorified action, the 'Chizbat' served as a means for the group and the individual to talk about themselves and their actions without sounding wordy or showing off. For example, the strong will of those young men is depicted in the story about the 'Palmachnik' who put open cans of Sardines inside his shoes during expeditions so he would learn how to march like the Partisans – one has to be trained how to suffer…