본 논문은 이스라엘 방위군의 특징과 한국에의 함의를 분석하기 위한 것이다. 독립이후 이스라엘은 여러 아랍국과 전쟁을 벌여왔다. 아랍국과 의 관계는 정상화했지만, 레바논·시리아와 공식적으로 전쟁을 벌여 왔으 며, 이-팔분쟁은 미해결상태다. 이스라엘은 주변 적대국에 비해 인구규모 의 절대열세, 가용인적·물적 자원의 부족으로 인한 전쟁지속능력의 취약 성, 작전중심의 단거리·협소성 등으로 이러한 안보의 취약성 극복을 위한 국방안보정책 및 군사전략 등을 추진하고 있다. 이스라엘 방위군의 주요 특징으로 ①군 운영체제: 통합군 체제로서 능력위주 군간부 양성, ②군사 전략: 선제기습·속전속결·적(敵)영토에서의 전쟁수행, ③정보수집: 100% 독자적 수집자산 보유, ④무기체계 개발: IDF와 방산업체 간 긴밀한 협 력체제 등을 들 수 있다. 이스라엘은 ①방위군 합동작전능력 개발과 예 비군의 중요한 임무와 역할, ②이스라엘의 독자적 정보, 감시·정찰, 수집 활동 능력, ③이스라엘의 방위군과 방위산업체의 밀접한 협력관계, ④이 스라엘의 적극적인 군사전략과 창조적이고 강한 정신전력 등과 관련해서 우리에게 적지 않은 시사점을 주고 있다. 세계의 화약고로 무력충돌이 일상인 중동 지역갈등의 중심에 있는 이스라엘은 수적 열세에도 밀리지 않고 국가안보·번영을 유지해 나가고 있어 국가안보 및 국방과학기술에 서도 벤치마킹할 만하다. 국가안보와 평화는 그것을 지킬 수 있는 유형· 무형의 전력과 단·중·장기적 전략·비전이 뒷받침될 때 주어지는 것임은 아무리 강조해도 지나치지 않을 것이다.

This paper suggests a theoretical conceptual framework focusing on the individuals' affective process of country image evaluation, through the examination of the positive relationship among the country's responsiveness to individuals A-R-C needs with, and the country's emotional attachment. The main contribution of this paper is that it is operating as countries’ “BIAS map” for their future actions and policy strategies for their individuals’ well-being safeguard.

Purpose: The objective of this study is to verify whether cultural aspects influence consumers’ product appraisal by analyzing how consumers from two different countries choose products by designers with a diverse cultural background. Design/Methodology: A questionnaire was applied, with 321 female respondents (217 from Brazil, 104 from Israel) who chose swimsuits from two different styles (“Classic” and “Trendy”) in four different options: bikini, one-piece, solid colors, and print options. Findings: Both countries presented a preference for design from the same cultural background, but while Brazilian respondents opted mostly for designs by Brazilian designers, Israeli respondents chose more openly. Israeli respondents presented a much higher restriction on bikini models compared to one-pieces, while Brazilians presented the opposite type of rejection. Research implications: The results suggest that cultural aspects influence consumers’ choices in product appraisal, as respondents tend to choose designs made under the same cultural influence. Originality/value: behavior, product appraisal, swimwear, cross-cultural 1 Yael_

Using two samples of LinkedIn portraits from American (n = 480) and Israeli (n = 300) users, we found that most LinkedIn portraits adhere to popular recommendations found on the Internet. However, there were cross-cultural differences in the level of formality and adherence to popular advice, with Americans more than Israelis presenting themselves in a formal manner and in an appropriate location and position. Occupation categories did not prove to moderate the cultural effects on the portraits features. Future research is needed to generalize these findings to other cultures, geographical areas, religions, and occupations. These findings have implications for SNS users and recruiters.

In recent years, terrorism has become one of the major world's concerns. According to the Institute for Economics and Peace (2016), among OECD member countries, deaths from terrorism have dramatically increased in 2015, rising by 650% relative to 2014. France stands as the country with the largest increase of deaths from 2014 to 2015. Recent terrorist attacks in France have triggered widespread awareness of this tragic phenomenon. Comparatively, Israel is a country that has experienced chronic terror attacks since the early 1960s, creating a high level of awareness that has become part of the citizen’s daily life, as attacks can occur in restaurants, bars, buses, and stores, or in the streets (Ben-David & Cohen-Louck, 2010). Due to their different experiences of terror, we chose to focus our study on France and Israel. In line with the terror management theory (Greenberg et al., 1986), which suggests that death reminders influence behaviors, these terror threats may have consequences on feelings of well-being (Maguen et al., 2008). Most studies concerning the effects of terrorism on consumer behaviour have focused on personal characteristics (Cohen-Louck, 2016). However, to the best of our knowledge, studies have yet to characterize customers' behaviors in different service situations in the wake of a terrorist attack and the factors influencing these behaviors. This will be the main contribution of the current study. A qualitative study has been conducted in France and Israel. We focused on both utilitarian (modes of transportation) and hedonic (cinema, restaurants, bars) services (Bradley & LaFleur, 2016). The study highlighted two specific criteria that could affect customer behavior: time from the terrorist attack and its proximity to the respondent. In-depth interviews were conducted with customers from France (22) and Israel (29; total n=51). Participants were interviewed on their behaviors, either immediately following a terror attack or one month after. Customer strategies were found to be similar and long termed in both France and Israel. However, Israeli customer responses are more personal and emotional, more detailed, more proactive in protecting themselves. The passage of time from the attack has less effect on Israelis’ chosen strategies. Among French respondents, the effect of time is evident: attacks have a significant impact on behaviours immediately after their occurrence, compared with a month later. Whereas the avoidance strategy is mainly adopted immediately after the attack, as time passes, there is a kind of resignation of the situation. The perception of internal vs. external control over one's life seems also to be an important variable that may explain behaviour in both groups.

The practice of International Investment Agreements (IIAs) has developed immensly during the past 15 years. In particular, China has gained significant experience in concluding IIAs, adapting to concerns raised following an overflow of investor state disputes. This article analyzes an interesting case-study: an investment promotion agreement signed and negotiated between China and Israel (CIBIT) during the 1990s, however ratified more than a decade later, in 2009, without modifying or updating its contents. This commentary identifies major gaps in the CIBIT, including those concerning its preamble, key definitions of ‘Investment’ and ‘Investor’, standard of protection: FET, MFN, NT, and ISDS provisions, vis-à-vis the wider transformation of international investment law. Special emphasis is given to China’s change in approach to investment and IIAs. The growing economic ties between China and Israel, including recent discussions about a free trade agreement, requires a thorough understanding of the risks and benefits of the CIBIT. Therefore, the commentary concludes with an outline of a strategic roadmap for the future revision of the CIBIT.

출(出)애굽이 있으면 입(入)애굽도 있어야 한다. 이스라엘 민족을 애굽에 본격적으로 정주하게 만든 애굽의 총리 요셉이 입애굽의 주역이 다. 출애굽의 주역은 이론의 여지가 없이 모세다. 입애굽과 출애굽을 이끈 요셉과 모세는 애굽기의 시종(始終) 주역들이다. 그들이 이스라엘 의 애굽기를 열고 닫았다. 아서 글라서(Arthur F. Glasser)는 요셉과 모세를 한 묶음으로 여긴다. 이 연구의 핵심과제는 여호와 우리 하나님 에 의해 애굽기의 시종 주역들로 쓰임 받은 요셉과 모세에게서 타문화권 선교사의 본보기가 될 요소들을 밝히는 것이다. 주된 연구방법은 귀납 적 성경연구다. 하워드 스나이더(Howard A. Snyder)는 그의 교회 갱신을 위한 열 가지 명제 중 여덟 번째로 성경적 리더십을 꼽으며, “리더십을 위한 세상적인 자격 요건들은 성경적인 자격 요건으로 대체 되어야 한다.”고 주장한다. 필자는 이 연구에서 팔로워와 리더의 직무를 동시에 수행해야하는 타문화권 선교사에게 요구되는 ‘성경적인 자격 요건’을 입애굽과 출애굽을 이끈 요셉과 모세라는 불세출의 성경적 지도자들에게서 찾아본다. 야곱의 축복 중 “요셉은 무성한 가지 곧 샘 곁의 무성한 가지라 그 가지가 담을 넘었도다”(창 49:22)라는 구절은 요셉의 일생과 그의 됨됨이를 잘 보여준다. 요셉은 애굽 곳곳에서 하나님께서 함께하심으로 말미암아 범사에 형통한 샘 곁의 무성한 가지가 된다. 십칠 세에 애굽으 로 팔려간 요셉은 십육 세에 로마령 영국 서부 해안가 자기 집에서 아일랜드 침입자에게 붙잡혀 아일랜드 영주의 노예로 팔렸던 성 패트릭 (St. Patrick)을 떠올리게 한다. 패드릭은 포로 생활을 한 아일랜드에 타문화권 선교사로 다시 가서 고사 위기에 놓인 그리스도교 교회를 살려냈다. 또한 요셉은 타문화권 선교사가 하나님의 섭리를 참으로 믿고 의지하면 어떤 상황에서도 억울함이라는 감정에 함몰되지 않고 자신에게 주어진 삶에 충실할 수 있게 됨을 보여준다. 요셉은 백십 세를 일기로 죽을 때까지 형제들을 갑을관계로 대하지 않았다. 애굽 왕의 사형수로 태어나 애굽 왕족의 영화를 누리다가, 다시 바로의 사형수가 되어 유리하다가, 장인 이드로의 양 떼를 치던 호렙에서 만난 하나님(출 3:2)에 의해 한 민족을 살리는 지도자로 쓰인, 드라마틱한 모세의 삶과 사역은 타문화권 선교사의 본보기로서 훌륭하다. 모세는 타문화권 선교사가 표본으로 정하여 성숙할 때까지 모델로 삼을 만하다. 모세는 온유한 지도자였다. 성경은 “이 사람 모세는 온유함이 지면의 모든 사람보다 더하더라”(민 12장 3)고 간결하 게 진술한다. 온유한 지도자는 인물을 키운다. 하나님께서 모세의 온유함에서 우러난 진정한 겸손을 인정하고 그에게 동역할 사람들을 붙이셨다. 건물을 짓는 선교보다 인물을 키우는 선교가 훨씬 더 중요하 다. 당장은 건물이 눈에 띄지만 세월에 부식하지 않는 인물이 오래 간다. 큰 나무는 나무를 기르지 못하지만 큰 사람은 인물을 키울 수 있다. 인물은 대개 큰 지도자 밑에서 자란다. 그 안에 하나님의 영이 머무는 지혜가 충만한 후계자와 동역하다가 그에게 자신의 존귀를 돌릴 수 있는 타문화권 선교사, 복되고도 복되지 아니한가?

Prior research considers culture to be a prime determinant of consumers’ attitudes and behaviors. However, little is known about how different cultural environments shape consumption behavior of consumers from the same heritage culture. The present research addresses this knowledge gap by examining cultural orientation and relevant consumer outcomes of immigrants from the former Soviet Union (FSU) in Israel and Germany—desire for unique products and fashion consciousness. The results reveal differences in the cultural orientations of those immigrants in Israel and Germany as well as different relational patterns between cultural orientation and the proposed consumer outcomes. Theoretical and managerial implications are discussed.

Since the implementation of the disengagement plan in 2005, Israel has alleged that it no longer occupies the Gaza Strip and claimed its right to legitimate self-defence based on Article 51 of the United Nations Charter, including the suffocating blockade imposed there as well as the ‘Cast Lead’military Operation and others. This paper analyzes Israeli’s claim in light of international law and the objective facts taking place in the Gaza Strip resulting from the implementation of the disengagement plan.

Das Thema zum Verhältnis zwischen Israel und Völker steht im Grund der alttestamentlichen bzw. biblischen Diskussionen als ein Beispiel der Frage nach der Beziehungen zwischen ‘Subjekt’ und ‘Objekt’ der Mission im Bezirk der Missionstheologie. Die vorliegende Arbeit geht es vor allem um das Verhältnis zwischen Israel und den Völkern im Sicht der Komposition des ganzen Jesajabuches im Sinne seiner Endgestalt. Diese methodische Interesse fragt sich nicht danach, wie, von wie vielen Verfassern und in welchen verschiedenen Zeiten unser Text geschrieben bzw. in seine jetzige Endgestalt zusammengefasst wurde. Vielmehr fragt sie danach, wie sich der vorliegende Text in seiner jetzigen Endform verstehen lässt. Eine spezifische Vorstellung des Jesajabuches für den Begriff ‘Bund für das Volk’ und ‘Licht der Völker’ im Sinne der Frage nach der Problematik zwischen Israel und den Völkern ist insbesondere in Jes 42 und 49 in den sogenannte Gottesknechtliedern zu finden. Zusammenfassend hat der Gottesknecht als Verkörperung des Bundes das Ziel des Heils der Völker. Das Volk Israel spielt dabei die Rolle eines Vermittlers für das Heil der Völker. Dennoch bedeutet das Heilslicht Israels für die Völker durch die Verkörperung des Bundes ganz und gar keine Einbeziehung der Völker im Bund. Das Heil der Völker wird weder durch Ausweitung des Bundes auf die Völker noch durch ihre Aufnahme in diese Verkörperung des Bundes erschienen. Andererseits hat das Volk Israel als die Verkörperung des Bundes eine eigene Verpflichtung als Licht zum Heil der Völker. Es ist merkwürdig, dass die Frage nach der theologischen Bedeutung der Voraussetzung für das Licht des Volkes Israel als Heil der Völker kaum beachtet wird. In der Tat kommen ‘Licht’-Motive im Zusammenhang mit einer Heilsansage für das Volk Israel sehr häufig im ganzen Jesajabuch vor. ‘Licht‘ als Motiv für das Heil bzw. die Wiederherstellung des Volkes erweist sich als ein wichtiger Hinweis auf die einheitliche Komposition des ganzen Jesajabuches. Aber das Licht als Heilszeichen für das Volk Israel bzw. seine Wiederherstellung bezieht sich über das Heil Israels hinaus auf das Heil der Völker. Das Volk Israel soll für das Heil der Völker zuerst selbst zum Licht werden(42:6; 49:6). Dieses Licht Israels ist das Licht ihrer Gerechtigkeit für die Völker, weil die Völker sehen werden, dass in Zion/Jerusalem das Licht der Gerechtigkeit praktiziert wird(62,1f.). Das ganze Jesajabuch wird vor allem durch Anfang(Jes 1:2-2:4) und Ende(Jes 65:17-66:24) des Buches mit mehreren Bezügen umklammert. Dies fordert vom Leser, das Buch von Anfang bis Ende mit voller Aufmerksamkeit durchzulesen. Dabei zeigt sich, dass das ganze Jesajabuch in seiner gesamten Konzeption absichtlich eine Komposition bildet. Das heisst, dass das Zion/Jerusalem allererst gereinigt bzw. in Recht und Gerechtigkeit für die dorthin strömenden Völker gebracht werden muss. Es wird nämlich vor allem die Durchsetzung der Gerechtigkeit bzw. des Friedens Israels für das Heil der Völker bzw. allen Fleisches vorausgesetzt. Der Grund für die Völkerwallfahrt nach Zion liegt darin, dass die Tora Jhwhs aus Zion kommt, es darüber hinaus in Zion Frieden und Freude gibt. In diesem ewigen Friedensort gibt es kein Böses mehr, weil gegen die Feinde Jhwhs das ewige Gericht angekündigt wird. Nun beginnt dort ein neues Leben. Das ist das Leben für alle Menschheit aus Israel und Nicht-Israel in der neuen Schöpfung. Die Problematik der Gerechtigkeit bzw. des Friedens in Zion und damit Israel wird ein Kriterium für das Heil der Völker, weil sie dorthin strömen. Daher wird zur Erschaffung dieser neuen Erde als eine eschatologische Heilsvision besonders für die Völker zuerst die Durchsetzung der Gerechtigkeit Israels immer vorausgesetzt. Ohne diesen Gedanken geht der Sinn der gewollten Komposition des Abschlusses des Jesajabuches im Ganzen verloren. Insbesondere spricht die Neuschöpfung Gottes in Zion nicht von der zukünftigen Erwartung, sondern von der aktuellen Gegenwart, die man jetzt sehen kann. Das heisst, dass auf der erschaffenen neuen Erde die Problematik der sozialen Ungerechtigkeit nicht von der Hoffnung auf irgend eine Zukunft verdrängt, sondern hier und jetzt beseitigt werden soll. Die im Jesajabuch entfalteten Forderungen zur Praxis der sozialen Gerechtigkeit gelten. Ja, für hier und jetzt für das Gottesvolk Israel selbst! Dies zeigt sich, was die erste Aufgabe für ‘Missio Dei’ in einer neuen Diskussion der Missiontheolgie ist.

일본은 기후적으로 아열대와 온대에 걸친 아시아 Monsoon지대에 속하고 있는 삼면이 바다로 둘러싸여 기후조건의 특성은 강우량이 평균 2,000mm로 상당히 많고 기온도 북해도와 본주, 구주지방간에 상당한 차이가 있음.(중략)