«It is no accident that what for many years was regarded as the only Israeli work of fiction to confront the Nakba was written in May 1949, when the graves were still fresh, most of the churches and mosques still standing. In their first years of statehood, Israelis were well aware of the ethnic cleansing they had perpetrated, the swift reduction of a Palestinian majority into a minority. They had seen the columns of haggard refugees. They had looted the furniture and valuables left behind. They had helped new immigrants move into emptied Palestinian homes. They had watched bulldozers destroy ancient villages, and they had planted trees that covered up the crime. Their own army intelligence assessment of June 1948 had determined that most refugees were driven out by “Jewish military action” and not by calls from Arab leaders to flee, as later Israeli propaganda asserted. Denial had not yet taken hold.
And so it was that Khirbet Khizeh could become an acclaimed and best-selling book when it was published in September 1949. The subject of expulsion was not yet taboo, and most of the critics didn’t focus on it.
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Khirbet Khizeh is often cited as the pioneering work of a genre Israelis call “shooting and crying.” The term is a pejorative, though the insult intended varies from speaker to speaker. To the Israeli left wing, the problem is not crying but having shot first. To the right, it is the hypocrisy of crying afterward.
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The narrator’s awareness of his own hypocrisy is among the great virtues of the story. After the expulsion of the inhabitants of Khirbet Khizeh, he agonizes over Zionism’s greatest contradiction—the notion that Jews have a right to return to a homeland after two thousand years, while Palestinians cannot return to actual homes after two or twenty
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It took time for these events to fade from collective memory and later to be repressed. When in 1964 Israel’s education ministry adopted Khirbet Khizeh as an optional part of the high school curriculum, the decision hardly attracted notice. But by 1978 the TV broadcast of an adaptation of the book produced a public outcry.
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Debates about 1948 are now a thing of the past. Most Israelis rarely think of the expulsions carried out in their name, neither the ones in 1948 and 1967 nor those in the present. During the last three years, dozens of Palestinian communities have been violently driven out of their West Bank lands, dozens of Khirbet Khizehs entirely uprooted. As this process accelerates, most Israelis look away.
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Among younger Israelis, ignorance prevails. ... In the early 2000s the Israeli historian Anita Shapira screened the film adaptation of Khirbet Khizeh for her students at Tel Aviv University. They reacted with shocked silence, then asked for reassurance that what they’d seen wasn’t true: “Anita, it wasn’t like that. You’ll explain it to us, right?”
Such expressions of incredulity seem almost quaint now. Young people today would be more likely to dismiss the film out of hand or demand that their teacher be fired for showing it—no land acknowledgments here, not while there is still dirty work to be done.
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Yizhar’s text, long considered a modern Hebrew masterpiece, is no longer part of the curriculum. In fact, in bookstores across the country the Hebrew edition of Khirbet Khizeh can scarcely be found. Like the ruins of Khirbet al-Khisas, it has become a relic, a vestige of an unwanted truth.»
https://www.nybooks.com/articles/2026/03/26/dirty-work-khirbet-khizeh-s-yizhar/
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