by Danny Zamir, head of the Rabin Pre-Military AcademyA number of articles published recently in The New York Times quoted or were based on words spoken by myself and by graduates of the pre-army leadership development program which I head (the "Rabin Mechina") - graduates who participated as combat soldiers in Operation Cast Lead and who met recently to process personal experiences from the battlefield. Both explicitly and by insinuation, the articles claim a decline in the IDF's commitment to its moral code of conduct in combat, and moreover, that this decline stems from a specific increase in the prominence of religious soldiers and commanders in the IDF in general, and from the strengthening of the position of IDF Chief Rabbi Avichai Ronsky in particular.
It was as if the media were altogether so eager to find reason to criticize the IDF that they pounced on one discussion by nine soldiers who met after returning from the battlefield to share their experiences and subjective feelings with each other, using that one episode to draw conclusions that felt more like an indictment. Dogma replaced balance and led to a dangerous misunderstanding of the depth and complexity of Israeli reality. The individual accounts were never intended to serve as a basis for broad generalizations and summary conclusions by the media; they were published internally, intended for program graduates and their parents as a tool to be used in the process of educating and guiding the next generation.
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THE GUIDING principle that directs IDF combat soldiers, both in their planning and conduct in combat, encompasses a balance between two needs: to defend soldiers' lives and to minimize harm to the civilians behind whom terrorists try to hide. This is expressed in the tension between the necessity of opening fire when the soldiers' security and battle conditions require, even when there's a danger to civilians (providing advance warning to the extent possible), and the absolute obligation to hold fire and to act with due compassion toward civilians when it appears that they have no evil intent. In addition, basic respect toward civilians' belongings and their religious and spiritual property is part of this moral code.
These guidelines and the obligation to uphold them are an inseparable part of the Jewish-Zionist world of IDF soldiers, and deeply anchored in generations of Jewish heritage, particularly in the doctrine of military conduct renewed by the early socialist-Zionists a century ago. They called this principle by a name that's unlikely to have been given by any other nationalist movement fighting for its independence: "Purity of Arms" - that is, preventing harm to those not involved in or supporting the combat.
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Before you all jump down my throat and start a flame-war, take the time to read the entire article. It is written by the head of the academy whose soldiers - it has been claimed to much worldwide trumpeting - reported various incidents of wrongdoing during the Gaza war.
It now appears that these reports were mis-reported, exaggerated or outright lied about, in the public's eagerness to put the worst possible interpretation on any of Israel's actions.