Breaking news: Coronavirus in Israel: Cabinet extends lockdown until the end of January and House Committed Six Violations of the Constitution During Impeachment: Alan Dershowitz and The Cyclical Exodus By Adin Even-Israel (Steinsaltz) and First-ever memorial held in Silwan for Jew slain in 1939 Arab riots and Israeli startup Aleph Farms, Mitsubishi team up to bring cultured steak to Japan and 2021 will bring Vaccines are about to become a lot more personalized (and effective) and Melania Trump gives a farewell message on their last day in office
Yehuda Lave is an author, journalist, psychologist, rabbi, spiritual teacher, and coach, with degrees in business, psychology and Jewish Law. He works with people from all walks of life and helps them in their search for greater happiness, meaning, business advice on saving money, and spiritual engagement.
Coronavirus in Israel: Cabinet extends lockdown until the end of January
The coronavirus cabinet approved an extension of the current reinforced lockdown until the end of January on Tuesday, a shorter period than the one originally requested by the Health Ministry in light of a surge in new cases.Moreover, all passengers entering Israel from abroad will be required to present a negative coronavirus test performed not earlier than 72 hours.
Israel has reported a record of 10,021 new cases of the novel coronavirus in a single day on Tuesday, as the Health Ministry announced that it would expand its vaccination campaign to 40-year-olds and administer 250,000 shots every day."We find ourselves in the middle of a close race between the vaccination campaign and the rising morbidity in the world because of the mutations," Prime Minister Benjamin Netanyahu said at the beginning of the meeting."We must continue to make the right decisions for the citizens of Israel. We need to decide immediately on a further extension of the current lockdown. It may not be popular, nor is it convenient during the election period, but it's what we need to choose today and I expect everyone to support it," he added.Netanyahu added that many lives would be lost if the restrictions are not confirmed, and he ask for all citizens to abide by the law, "including those who attended the scandalous wedding in Bnei Brak yesterday."Some 10.2% of tests returned positive on Monday, according to a Tuesday morning update by the ministry.
House Committed Six Violations of the Constitution During Impeachment: Alan Dershowitz
Harvard Law professor emeritus Alan Dershowitz said that the House violated six independent points of the Constitution when impeaching President Donald Trump.
In an interview with Newsmax, Dershowitz said: "They violated the free speech provision. They violated the impeachment criteria. They violated the bill of attainder. They violated due process, on and on and on."
"How can you impeach a president for a speech that is constitutionally protected?" he said.
The law expert said that Congress is not above the law, but that ironically, they have protection from culpability for what they do on the Senate floor.
"But the only sanction is to vote them out of office and to bring them to trial in the court of public opinion," Dershowitz told host Carl Higbie. "Senators and congressmen are immune from lawsuits for what they do or say on the floor of the Senate, so there can't be any personal lawsuits."
"The Constitution is very clear, the purpose of impeachment is removal," he said. "The Senate cannot try an ordinary citizen."
On a single article of impeachment, the House voted 232–197 to impeach President Trump, on Wednesday for "incitement of insurrection." Democrats and 10 Republicans contended Trump incited the Jan. 6 breach of the U.S. Capitol.
Trump is the third president to be impeached and the first to be impeached twice. No president has ever been impeached and convicted, and no president has ever been placed on trial after leaving office.
A single seven-hour impeachment hearing session constituted the fastest impeachment in U.S. history.
Speaker of the House Nancy Pelosi appointed Eric Swalwell (D-Calif.), who recently came to the spotlight for his alleged intimate relationship with a purported Chinese spy, as impeachment manager.
Some legal experts argue holding an impeachment trial after Trump leaves office violates the Constitution.
"Once Trump's term ends on Jan. 20, Congress loses its constitutional authority to continue impeachment proceedings against him—even if the House has already approved articles of impeachment," J. Michael Luttig, a retired federal judge, wrote in an op-ed.
Others say a trial could commence.
"Of course, you can impeach, convict, and disqualify a former officeholder," Gregg Nunziata, a former Senate Judiciary Committee lawyer, said in a tweet. "This view is supported by English custom, Constitutional text and structure, original understanding, and continuous Senate precedent."
Under the U.S. Constitution, the Senate conducts an impeachment trial when the House impeaches a president. The upper congressional chamber can acquit a president or convict him. A two-thirds vote is required to convict. When the House impeached Trump on a separate matter in 2019, the Senate voted to acquit him 21 days after the trial started.
Zachary Steiber contributed to this report.
The Three Musketeers at the Kotel
Vaccines are about to become a lot more personalised (and effective)
A greater understanding of immunity will boost the efficacy of vaccines at a crucial moment for public health across the world
With any luck, at least one of the vaccines being developed will protect us from Covid-19. However, when candidate vaccines are tested in large groups of people, not everyone will respond in the same way. We may find that one type works better in young adults and another works for elderly people. This will open up a new frontier of science concerning vaccines tailored to benefit different groups of people. In 2021 we will understand that one-size-fits-all is not optimal for anyone.
There are still many gaps in our understanding of how vaccination works. We know which immune cells have to be activated – memory B cells and T cells – and we have ways of testing whether they have been. But we don't understand what's needed to ensure that immunity lasts for many years, rather than for a few weeks or months. We also know that elderly people tend not to respond to vaccines as well as younger people, but we are not sure why. It's not that our immune system simply becomes unresponsive as we age – elderly people are also more likely to suffer from auto-immune diseases, caused by unwanted immune responses. Rather, our immune system somehow goes awry in old age.
Understanding why this occurs will open up the possibilities of vaccines that are especially effective in older people, specifically targeting a part of the human immune system known to work well in old age. There is already a precedent for this. A molecule called flagellin, found in bacteria, has been identified as one of the few germ molecules easily detected by the immune system in senior citizens. Including this molecule in a flu vaccine has been shown to help stimulate an appropriate immune response in elderly people.
And that will just be the beginning. Every person's immune system is configured slightly differently. In part, this is down to our genes – those which vary the most from one person to the other are not to do with anything physically obvious, such as our eye, skin or hair colour; they are immune-system genes. This is one reason why people fare differently when exposed to the same infection. And the infections each of us has been exposed to, our gender, where we were brought up, our diet and levels of exercise also all have an affect.
In 2021, we will increase our knowledge of the diversity of human immune responses. One large collaboration led by the US National Institute of Allergy and Infectious Diseases has already begun collecting huge amounts of information about different people's immune responses during Covid-19 infection. We will also see the results from several phase-3 clinical trials of Covid-19 vaccine candidates and, in most cases, this will include careful profiling of people's immune responses. This will seed new insights on immunity and generate the data needed for vaccines to be used in a more personalised way.
We will also understand more deeply other issues that affect our response to vaccines. It may emerge, for example, that giving someone a vaccine at a certain time of day will enhance its efficacy, as we know that our immune reactivity fluctuates by day and night.
Not only will these details help us tackle the current coronavirus pandemic, they will change how we use vaccines in general. In 2021, we will see an important step being taken towards truly personalised vaccines that work.
Daniel M Davis is an immunologist and author of The Beautiful Cure
A Message from First Lady Melania Trump
Israeli startup Aleph Farms, Mitsubishi team up to bring cultured steak to Japan
Westernization of the Japanese diet sees an increase in meat consumption; Aleph, which makes meat from cow cells, will develop and market products with Japanese giant
Aleph Farms, Ltd. and Japan's Mitsubishi Corporation's Food Industry Group have signed an accord to bring cultivated meat to the Japanese table.
As part of the memorandum of understanding signed between the parties, Aleph Farms will bring to the partnership its manufacturing BioFarm technology to cultivate whole-muscle steaks from cattle cells without the use of animals, while Mitsubishi will bring its biotechnology expertise, its food manufacturing processes and its local distribution channels in Japan, Aleph said in a statement.
"The MoU with Mitsubishi Corporation's Food Industry Group marks an important milestone for us" as the firm seeks to build up its marketing activities with partners to integrate cultivated meat in the food ecosystem, said Didier Toubia, the co-founder and CEO of Aleph Farms, in the statement.
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The Israeli firm has set up similar partnerships with other multinationals: Migros, the Swiss industrial group, and US-based food corporation Cargill have also invested in the startup.
Amir Ilan, Resident Chef at Aleph Farms, cooking cultivated meat (Courtesy)
Aleph Farms' non-genetically engineered technology, co-developed with Prof. Shulamit Levenberg of the Technion – Israel Institute of Technology, uses the ability of animals to grow tissue muscle constantly. The company discovered a way to isolate the cells responsible for that process and grow them outside of the animal to form the same muscle tissue typical of steaks. This enables the startup to produce real meat cuts from cow cells, with the same look and feel and almost the same taste, but without killing animals and without using antibiotics.
One of the world's most densely populated countries, Japan is the world's third largest economy.
Japanese citizens traditionally have been large consumers of fish and seafood but meat consumption has increased gradually in recent years, especially among the younger population. In November 2017, Japan was ranked the world's largest meat importer, and consumption of meat and meat products is expected to grow due to the ongoing westernization of the traditional Japanese diet.
In addition, a shortage in the supply of fish and seafood has led to a surge in prices, leading consumers to turn to the cheaper meat alternative. Pork meat, bovine meat, poultry and meat preparations account for 90% of the volume of imported meat products, according to EU data.
Arcades next to butcher shops in Tokyo, Japan. November 17, 2019. (Nati Shohat/FLASH90)
Japan is also seeking to raise its food self-sufficiency, and is looking to reduce its greenhouse gas emissions. The use of cultivated meat could help the nation meet all of these needs, Toubia said. In April, Aleph Farms committed to eliminating emissions associated with its meat production by 2025 and reach the same net-zero emissions across its entire supply chain by 2030, the statement said.
Mitsubishi Corp. is a global business with 1,700 companies in 90 countries and a variety of industries. The Food Industry Group covers fresh foods, consumer products, and food ingredients, and is active in all links of the food supply chain, from the production and sourcing of raw materials to the manufacturing of finished food products.
Aleph Farms and Mitsubishi Corporation are members of the "Cellular Agriculture Study Group," a consortium that brings together experts to define and set out policies for cell-based foods in Japan.
Aleph Farms was co-founded by Toubia with The Kitchen Hub of the Strauss Group and with Levenberg of the Technion.
Kahane on the Parsha Rabbi Meir Kahane- Parshat Shemot WHOEVER STRIKES A JEW STRIKES G-D
"And [Moses] saw an Egyptian man striking one of his fellow Hebrews; he looked this way and that, saw there was no one around, and struck the Egyptian and buried him in the sand" (Exodus 2:11-12).
Moses could have walked away from the scene with any number of rationalizations. He could have said to himself: "Is it really worthwhile to endanger myself by killing this Egyptian? Wouldn't it be better to turn away? After all, I am a member of the royal family and in a position to help the Israelites in the future when the time is right."
Moreover, Moses could have reasoned that killing the Egyptian was not "worth it" since the Jew was already dead, as the Midrash (Shemot Rabba 1:28) seems to indicate. What good, then, would killing the Egyptian do? Would it bring the Jew back to life? And if the Jew was dead, maybe it was forbidden for him to endanger himself by getting involved.
Moses understood, however, that such rationalizations are improper. He understood that in a situation of Chillul Hashem, such arguments carry no weight. Danger to life is no excuse nor are deliberated considerations to the tune that "the time is not right" or "perhaps I can do better another way, another time, another place." Chillul Hashem BROOKS NO DELAY!!!!!!
Seeing the Egyptian kill the Jew, Moses, with ANGER AND FURY, struck the Egyptian to avenge the Jew's blood and G-d's honor. For as Rabbi Chanina said, "Striking the jaw of a Jew is like striking the jaw of the Divine Presence" (Sanhedrin 58b).
This is the Jewish response- NOT to let the gentile smite with impunity since every single blow represents a desecration of Israel and a desecration of G-d's Name. Anyone who smites a Jew MUST BE SMITTEN IN RETURN!!! Peirush HaMaccabee Shabbat Shalom!
First-ever memorial held in Silwan for Jew slain in 1939 Arab riots
Shlomo Madmoni was murdered on his way to save a Torah scroll • Israeli Regional Cooperation Minister Ofir Akunis: "This is a historic day in a historic place."
The first-ever memorial day for Shlomo Madmoni was held on Monday in the village of Shiloah (Silwan) in eastern Jerusalem, also known as the Yemenite village. The event, initiated by the Shiloah public council, was attended by Israel's Regional Cooperation Minister Ofir Akunis.
Madmoni was murdered in 1939 on his way to save a Torah scroll and other synagogue property that had been badly damaged during Arab riots led by Grand Mufti of Jerusalem Haj Amin al-Husseini.
During the memorial service, a marble memorial plaque was placed in in the old Yemenite synagogue, and for the first time in 82 years since the murder, Kaddish (the Jewish mourners' prayer) was recited there for him—by Rahamim Madmoni, 86, Shlomo Madmoni's son.
"It is very moving to be here in the place where my father, peace be upon him, went to save a Torah scroll," said Rahamim. "I close the circle with my father, and I am sure that he is very proud at this moment. We continue the heritage of our ancestors, here and all over Israel."
In addition to attending the memorial service, Akunis also toured the Ohel Shlomo Synagogue in Shiloah to learn the story of the village's history and renewed Jewish settlement there.
"This is a historic day in a historic place. We are closing a circle that began with the Jewish settlement here in the village of Shiloah in the 19th century, with the arrival of the first immigrants from Yemen. As I used to say in holy places like this—we are back to settle this place forever and have no intention to leave it again," said Akunis.
Village mukhtar Daoud Siam watched from his home as the minister entered the ancient synagogue along with Rahamim Madmoni and Gadi Bashari, head of the Shiloah public council.
Daoud Siam, mukhtar of the eastern Jerusalem village of Silwan. Photo: David Weil."My late grandfather, Abed Siam, may Allah have mercy upon him, had a coffee shop in the village," he recalled. "Yemenites, Jews and Arabs would all sit there together. When there were attacks on the village we protected with our own bodies the neighbors that we loved. I wish we would return to these days, when everyone lived together in peace and serenity and there would be again good relations and love between the Jewish and Arab neighbors."
Caption: Israeli Minister of Regional Cooperation Ofir Akunis (right), Shiloah public council head Gadi Bashari (center) and Rahamim Madmoni, the son of Shlomo Madmoni, who was slain during the 1939 Arab riots while attempting to rescue a Torah scroll and other synagogue property.
The book of Genesis deals with the life stories of the nation's patriarchs and matriarchs, beginning with Abraham, continuing with Isaac, and ending with Jacob and his sons. Essentially, these are narratives about individuals. The book of Exodus puts the focus, for the first time, on the Jewish people, not as a list of individuals but as a whole nation. With this begins a new narrative in the Torah – the story of the Jewish people. To be sure, in the book of Exodus as well, much attention is focused on the life of Moses. However, his story is the story of the Jewish people's emergence, in which the story of Moses the individual occupies only a subordinate place.
The Genesis narratives are certainly important, and they, too, have national significance, as our sages say, "The experiences of the patriarchs prefigure the history of their descendants."1 Nevertheless, in and of themselves, they are still narratives on a small scale. From Exodus onward, however, the narrative is on a much larger scale; it is the narrative of the Jewish people as a whole. Hence, even the minor narratives in Exodus have greater significance for us than the Genesis narratives do.
The Exodus from Egypt
The major and central narrative in the book of Exodus is undoubtedly the story of the Exodus from Egypt: the experience of exile and the process of leaving it. The Exodus is a central theme not only in the book of Exodus but in Jewish life in general. An examination of the siddur reveals that we mention the Exodus at every opportunity, both when there is a clear and obvious connection, such as on Pesach, and when the connection is less obvious as well, such as on all the other festivals – Shavuot, Sukkot, Rosh HaShana, and Yom Kippur. Even in the text of the Kiddush that we recite each Shabbat, the Exodus features prominently.
The Egyptian exile and the Exodus are, for us, far more than the specific historical narrative that appears in the book of Exodus; they are basic elements within our being. The exile and the redemption in Exodus were not a one-time event, but merely the paradigm for an event that recurs again and again throughout our history – exile followed by redemption followed by exile again – and thus the metamorphosis of the Jewish people continues.
These processes of exile and redemption exist on an even larger plane, as the basis of the entire world. The Jewish people are not the only ones who experience these stages; all of humanity does so as well. This does not happen in the same way and on the same level for every person or every group of people, but these are basic stages in the life process of everyone, individuals and nations alike.
We go through this cycle in the course of our individual lives. Some people spend sixty years in Egypt and ten years in the wilderness, some spend forty years in Egypt and forty years in the wilderness, and some merit a more generous division: They spend a short period of time in exile followed by a longer time in the redemption stage. But on the whole, the human life cycle always adheres to this process: There is a stage of exile, of difficulties and problems, followed by a stage of redemption, of bursting through the difficulties and the problems, and the cycle continues.
Scientists often speak of basic structures of which everything that exists in the world is merely a copy. For example, almost all forms of matter share the same type of molecular bonds, which serve to join together the tiny particles present in any material. Whether the material is as simple as salt or as complex as a hormone, every form of matter has a basic structure that repeats itself in other instances throughout the universe. Correspondingly, the cycle of the Egyptian exile and the Exodus is the prototype for this central pattern that we continue to experience, both as a community and as individuals, in a variety of forms.
The simple reason for mentioning the Exodus daily is not just to recall the historical story; rather, it is because the life cycle and even the daily cycle always follow this pattern. The cycle of exile and redemption forms the basis of our lives, and in this respect the story of the Exodus exists on a different plane from the other stories in the Torah; it is the central story of existence.
The Torah relates two universal stories: the story of Creation and the story of the Exodus. The story of Creation is a pattern that begins with a perfect world – the world of the Garden of Eden – and reaches a crisis that necessitates a resolution – in this case, the expulsion of Adam and Eve from Eden. Although this is the story of all of existence, nevertheless, it is not exactly what we encounter every day. Our world is not built like the Garden of Eden – it is certainly not a perfect world. To be sure, it is important to know that such a world once existed, but in our individual experience and in human life in general, we do not encounter it. We start out in a different kind of world, one that is patterned after the Exodus. Our world is built on the reality of exile, a complex existence with problems and difficulties. In the midst of exile, we must endeavor to ultimately attain redemption.
The meaning of exile
We see that exile is not an accidental state – neither in our own history nor in the world in general. Therefore, understanding exile is all the more important. It is clear that exile is not a pleasant existence and that it entails various difficulties. But what is the essence of the problem with exile? What is its fundamental difficulty?
Exile has inherent significance beyond the reality of being unable to live in one's desired geographic location – in our case, the Land of Israel. When we say that the Jewish people is in exile, this is more than a determination of place, for exile is a state that is intrinsically problematic, not just because of its geographic location.
The problem of exile as it has been described as follows: "Your descendants will be strangers in a land not theirs"2 is tolerable – it is just a stay in another country. Does the true exile begin when "they will be enslaved and oppressed"? Perhaps, in determining whether a certain country is considered "exile," one need only check whether he is subjected to oppression. If he is oppressed, this is indeed exile; if he is not oppressed, then it is merely another country outside the Land of Israel. Hence, people might argue today that while life in Syria was certainly exile, life in America does not qualify as exile, because in America neither "and they will be enslaved" nor "and oppressed" apply.
In truth, it appears that exilic existence involves a more fundamental problem. The essential point of exile is that something is not where it should be, in its appropriate place. In the normal course of things, it may be that a person temporarily resides outside his homeland. The new place may be uncomfortable for him, but that is not yet considered an exilic existence. Nowadays, when a Frenchman moves to Canada, he may feel like a "stranger," but this is not an essential problem that creates a life of exile for him. If a carp is transferred from a pool near Atlit to a pool near Nahariya, it may have difficulty adapting, but being in one pool or the other is not an essential difference for it. Regardless of the pool in which it ends up, it is in an appropriate place for a fish. But when a fish is taken out of water altogether, whether this occurs near Atlit or Nahariya, or whether it was treated properly or not is irrelevant; it is in a place that is fundamentally inappropriate and, for a fish, life-threatening as well.
Individual or collective?
There are several stages to the Egyptian exile. The People of Israel settle in Egypt over a long period, and not all of this period is considered exile, certainly not in the true sense. Jacob and his family travel to Egypt of their own volition, willingly and for their own good. When, then, does their existence become one of exile? Where is the dividing line?
It appears that the oppression of the Egyptian exile begins only when Pharaoh says to his people, "Behold, the People of Israel are too numerous and strong for us."3 The beginning of the Egyptian exile hinges on the Egyptians' perception that Israel is a foreign nation – they sense Israel's foreignness. As long as this awareness is lacking, and the Egyptians relate to the People of Israel as individuals, this is not yet exile; the People of Israel are merely strangers.
Exile hinges on whether the person is part of a collective or a separate individual. When individuals, even a large number of them, are in another country, they may be considered foreigners, strangers in a strange land; but when there is a whole collective, an entire nation, in a place that is inappropriate for it – that is exile. For this reason, one of the ways in which Diaspora Jews often seek to solve the problem of exile is by attempting to ignore their collective identity. They want their countrymen to relate to them as to individuals, not as parts of a whole. They avow that they are Jewish only by chance, just as a Turk happens to have been born in Turkey and an Italian happens to have been born in Italy – they do not belong to the Jewish collective. Once these individuals remove themselves from the collective, then although they are not in their true homeland, and they are different in many ways from their non-Jewish neighbors, this is an individualized problem and not one of exile.
Even in the reality of Egyptian bondage, there surely were Jews who took such an approach. Imagine a Jew living in Egypt who is suddenly forced into slavery and ordered to work with mortar and bricks. These decrees are certainly not pleasant for him, so what does he do? The first thing he thinks of is how to advance in rank – how to be appointed a foreman and not merely a regular worker. After becoming a foreman, he continues to rise in rank becoming a taskmaster, and then rises further in the ranks until he finds a more desirable position. This Jew sees the problem as a personal one – a problem connected to his place and his personal situation – and he relates to the problem correspondingly. From his standpoint, the general state of things is, on the whole, in order. Therefore, if he is not content with where he is, or if something is bothering him, he adapts by simply changing his position, shifting to a more personally comfortable place, but doing nothing to fundamentally change his situation.
Awareness of exile and redemption
One who relates to himself strictly as an individual will never leave Egypt. He manages to convince himself that he has it good – so things are good for him; why should he change? Only one who is aware of his situation, who understands that he is in exile, has a chance of leaving it for the "good and spacious land."
Awareness of exile begins the moment there is a sense, which sometimes comes from within and sometimes comes from without, that the problem is not just a personal problem but an overall problem of disharmony. When there is awareness of exile, the problem is no longer how to make small adjustments within the reality but how to get out of this place entirely.
Awareness of exile is the awareness of the need for a revolution – that is, for a fundamental change in the order of the existing reality. One who considers himself a stranger is likely to think, for example, that he gets the worst jobs only because he does not yet have citizenship in his resident country. So he will try to attain citizenship and suffice himself with that localized solution. Only a feeling of essentially not belonging to the place in which one resides can bring an individual or a nation to move out. Only such a feeling will lead to an awareness of the fundamental problem of exile and produce the need for a revolution.
Emergence from exile requires an essential change, because the whole essence of redemption is revolution, an essential change in the world order. This point bears on a simple question that commonly arises: Does everyone who moves to Israel necessarily emerge from exile? What happens, for instance, when someone moves from a Jewish city like Miami Beach to a Jewish city like Jerusalem? In such cases, what usually happens is that the person, for some reason, is not comfortable in his hometown. The seaside weather is too humid, perhaps, and he prefers to live in Jerusalem's drier climate. Or perhaps he wants to send his children to a Belz cheder, which is lacking in his hometown. In any case, he moves to Jerusalem, and all is well in the end. In all other respects, from his standpoint, there is no essential difference between the two places, and his life remains fundamentally unchanged. In such cases, there are two possibilities: either the exile was not really exile, or the redemption was not really redemption.
These two states – exile and redemption – go together; they are interconnected. It is precisely a person's awareness that he is in exile that creates the opening through which he may emerge from that exile and attain redemption. So long as one accepts as a given the framework of the existing reality, he will never be able to recognize the possibility of redemption. So long as one sees the problems as a handful of disagreeable details within a reality in which he basically feels at home, he has no reason to take action to change that reality. Only when a person comes to the realization that he lives in exile – that the situation is fundamentally out of order – only then can he begin to discuss redemption, an essential change in the reality.
The existence of exile and the possibility of attaining redemption are, thus, bound up with the fundamental question of how the individual views the reality of his life. The moment one comes to the awareness that his reality is not as it should be and that it must be changed on an essential level is the very moment when he can begin the process of redemption.
By Adin Even-Israel (Steinsaltz)More by this author Rabbi Adin Even-Israel (Steinsaltz) (1937-2020) was internationally regarded as one of the leading rabbis of this century. The author of many books, he was best known for his monumental translation of and commentary on the Talmud. To learn more visit his website. Art by Rivka Korf Studio, a Miami-based art design studio run by Rivka Korf, a coffee lover and mother. Rivka uses her expertise and creativity to run a team that creates masterful compositions and illustrations for corporate and large nonprofit organizations.