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1000 tulosta hakusanalla Stuart A. Wright

Made In L.A.

Made In L.A.

Stuart Osder

Createspace Independent Publishing Platform
2014
nidottu
Zachary Hunter's client list ranges from Zoe Horowitz, a seemingly nice Jewish girl who hires him to find her fianc e, to a Russian Mafia crime boss who runs the mob from prison. Marissa Juliette Baristono, a beautiful, award winning interior designer, has been with Hunter since back in the day, when neither of them had anything. These days they share their lives with Owen, an Irish Wolfhound weighing something north of 150 pounds. An elephant tusk, long an urban legend, but which, if it actually existed, would command a fortune on the illicit art market because of the perfectly executed erotic carvings rumored to be covering it, suddenly surfaces. It is being smuggled into the U.S. in a Mexican cartel's van. The van gets into an accident, and one of the cartel's guards steals the tusk in the ensuing confusion. The thief cuts a separate deal with two rival mob bosses for the sale of the same tusk, virtually guaranteeing that one of them will think he's been cheated and will come after him. Desperate, he hires Hunter to get the tusk to one boss and persuade the other not to kill him. It's a tough enough assignment without more, but it becomes even more complicated when Hunter learns that not only does each of the mob bosses and the cartel think the tusk belongs to them, but, for much different reasons, so does the Russian Mafia, the CIA, the FBI, and LAPD. With them involved, it's no holds barred, and anything can happen
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The Rabbi as a Surrogate Priest

The Rabbi as a Surrogate Priest

Stuart Dauermann

Pickwick Publications
2009
sidottu
""There are many aspects to this task of rabbinic training, but four closely related questions rise to the surface as requiring primary attention. The first is a question of description: What ought to be the functions performed by a messianic Jewish rabbi? The second is a question of legitimacy: What similarities exist between the functions performed by messianic Jewish rabbis and rabbis in the wider Jewish context such that the rabbinate in both contexts may legitimately be seen to be variations on the same theme, and the messianic Jewish rabbinate therefore legitimately a rabbinate? The third is a question of differentiation: How and why are the functions performed by a messianic Jewish rabbi contextually particularistic and therefore different from those performed byChristian clergy? In other words, how is a messianic rabbi more than just a Protestant Pastor with switched labels? The fourth is a question of biblicity: Is there biblical justification or precedent for the proposed paradigm of the rabbi as a surrogate priest? Each of these questions emerges from messianic Judaism's interaction with different but overlapping audiences. The question of description is addressed primarily to the messianic Jewish context. The question of legitimacy is addressed primarily to the wider Jewish world. The question of differentiation is addressed primarily to the church world. The question of biblicity is addressed both to the messianic Jewish context and the church world. And in all cases, looking over our shoulder is the general public."" --from the Prologue
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