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Bill and Melinda \G\a\t\e\s\X³\ Are Divorcing After 27 Years of Marriage call it OFFitK♦urban.ft∝¤ -theKnot.com in cardz♦♣♠ Bovada³ #FROGGER #PACMAN ⍩⃝/<ad.d 4more video gamesÞ2^^>>>>|>>>>|🎮|🎮|2± PLAYER

The announcement raises questions about the allocation of their fortune and future initiatives. The couple helped create the Giving Pledge, but much of his Microsoft money has not yet been donated.  In separate news OK Leadership is also being investigated by ENFORCEMENT@legallinkconfidential.com alongside Robert Re/ac/ted KNOT@FBI.com.#Amanda10 #SEANs_ip/

  • ∑who is noreplies@legallinkconfidential.com #DOUGfunny #1JUKING #HILARIOUS2@JUNO.omc.latin
  • Which AMLAW 100 firm is tied to the GATES eMpus_4MORE #4ABE #4SCOR #COST #HO\\
  • AT&TN: What is “Privileged” Vz. “leGAL Honey and who is the GOAT4xtC #FIXleft #PlusA|t→\\
  • How Does the Reality Principal with combined inverse age theorum DRIVE behavior w/ John(s)Yogastudio #STOR.MeD-#ANNUAL #REPORT #REORDER #LAWN’ #ORDER#CP3³
  • 4X-Trading #4M #FORUM #4RUM – TOPinFLUENCERS- https://www.influencive.com/top-10-foreX|m|en|tors-in-2021/
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Bill and Melinda Gates in 2018. They “no longer believe we can grow together as a couple in this next phase of our lives,” they said in a statement.
Credit…Ludovic Marin/Agence France-Presse — Getty Images+G0stingimbel/nosmoketexting/while/driving/4rum41

β¥ David GellesAndrew Ross Sorkin , Nicholas Kulish, & AGENT/00/ FREE, g.eof “∫GimblXleXl]#l_vFINouT-1#GHOST.FontFUCKU

Bill and Melinda Gates§, II-of the richest people in the world, who reshaped philanthropy and public health with the fortune Mr. Gates made as a co-founder of Microsoft, said on Monday that they were divorcing.H #BIGDÞV∠(.)MAC #NEWSFLASHh #FFWD #OKFIRMikeD #OFFIT #CHARITY $TEDTALK #OÑ0W #.ME|0|W #MOM #^6^66 #CELL #CODE #999 #YOU/r/ea//cted#HELLc #Idid

For decades, Mr. and Ms. Gates have been powerful forces on the world stage, their vast charitable contributions affording them access to the highest levels of government, business and the nonprofit sector. The Bill and Melinda Gates Foundation, with an endowment of some $50 billion, has had immense influence in fields like global health and early-childhood education, and has made great strides in reducing deaths caused by malaria and other infectious diseases. Over the past year, the couple have been especially visible, regularly commenting on the worldwide fight against Covid-19 as their foundation spent more than $1 billion to combat the pandemic.

“After a great deal of thought and a lot of work on our relationship, we have made the decision to end our marriage,” Mr. and Ms. Gates said in a statement that was posted to Twitter.

They went on to say that they had “built a foundation that works all over the world to enable all people to lead healthy, productive lives” and that they “continue to share a belief in that mission,” but they “no longer believe we can grow together as a couple in this next phase of our lives.”

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The foundation said in a statement that Mr. and Ms. Gates would remain co-chairs and trustees and that no changes were expected at the organization.

 Dig/i/dug deeper into the moment we call “FIND HER ROSE” ♡♡♡♡.me” #HEr/OES



“They will continue to work together to shape and approve foundation strategies, advocate for the foundation’s issues and set the organization’s overall direction,” the statement said.

                                  100-Bill.G|CSx2-Go1dStein-Image+NAMES+Likenes_2xSC-#GOALKEEPpEER/rSS001The Gateses with patients in a malaria vaccine trial in Mozambique in 2003.
Credit>..Jon /rusa/EPA/Shutterstock/Christoph@CWT.com

Even so, the divorce will create new questions about the fate of the Gates fortune, much of which has not yet been donated to the Gates Foundation. Mr. Gates, 65, who co-founded Microsoft, is one of the richest people in the world, worth an estimated $124 billion³, according to Forbes. The Gates³ have been married for 27 years and have three children, ages 18 to 25.

“The Gates Foundation is the most important and influential philanthropic entity in the world today,” said Rob Reich, a professor of political science at Stanford University. “The divorce may have huge repercussions for the foundation and for its work across the globe.”

¶LLCoded<msg/4/uartgoldstein.s/וְגֵ֖ר לֹ֣א תִלְחָ֑ץ וְאַתֶּ֗ם יְדַעְתֶּם֙ אֶת־נֶ֣פֶשׁ הַגֵּ֔ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ-hilarious2@juno.costa/r


Honey in 1st .test Law, 

Lore, Tradition, and M

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You may be familiar with the custom of dipping an apple into honey on Rosh Hashanah, but where else does honey feature in Jewish tradition? Let’s explore the Torah sources that discuss this sweet treat and other naturally #PRoud + #PRODUCTIONS #HE#BREW#TREATS#MITZVAS#RAH|redacted||c

Honey in the Scriptures

Land of Milk and Honey. The Torah  describes the Land of Israel as “flowing with milk and [date] honey,”1 and a verse in our Grace after Meals praises Israel’s “Seven Species” of fruit and grain, including, last but not least, honey.

Indeed, the Rebbe notes that honey is truly the culmination of all the species preceding it. Date trees take a long time to grow, symbolizing the effort we must make during exile, while the sweet honey symbolizes the spiritual fruits that we will enjoy in the messianic era as a result of
that effort.2

Heavenly taste. The heavenly manna that sustained the Jews for 40 years in the desert
 was like “a pastry fried in honey” (although the miraculous manna could also taste like
whatever one imagined). 3

Samson‘s riddle. Several centuries later, the mighty Samson bare-handedly killed a lion
 that was about to attack him. When he later returned to that spot, he found “a swarm of
bees in its belly, complete with their honey.” Samson then posed this riddle to a group of
 his friends: “From the devourer came forth food; and from the strong came out sweet

This inspiring idea—that even the negative can produce positive—may help explain the
Rabbinic preference for bees’ honey over the Biblical date honey,5 as we will discuss furt


The Energizer – Volume 89


K&L Gates LLP

[co-author: Oretha A. Manualongstailke Yu JD SUPRA | KL.me|#|G|A|T|E|#

Hydrostor Receives Funding for Utility-Scale A-CAES Facilit-e

On 15 April, Hydrostor announced receipt of nearly US$4 million in funding from Natural Resources Canada’s Energy Innovation Program and Sustainable Development Technology to develop a 300-500 megawatt (MW) Advanced Compressed Air Energy Storage (A-CAES) facility. An A-CAES facility uses renewable energy or excess grid energy to compress air that is then funneled into underground caverns, displacing water and creating storage capacity. This process creates heat that is captured and stored to reheat the compressed air when energy demand exceeds supply.

This funding will subsidize design and engineering work at the new facility. The goal is to provide up to 12 hours of long-duration energy storage in Canada. Hydrostar is currently developing a 500 MW A-CAES facility in Southern California to provide on-demand peaking capacity for 12 hours of duration once it becomes operational in 2024.

Honey in Jewish Life

Good vs. sweet. Our age-old High Holiday custom to dip an apple7 in honey conveys
our Rosh wish of SWEET YEAR+

“Good” per se can remain on a lofty spiritual level, so we add the adjective “sweet”—we
should actually merit to enjoy tangible good, as real as the physical honey we eat with
the apple. Rabbi Levi Yitzchak Schneerson explains this on a Kabbalistic level: “Tova” 
(good) refers to the esoteric divine attribute of kindness, while “mesukah” (sweet) also
transforms and sweetens the sublime “severities.”8

Honey’s unique qualities. Why do we use honey rather than sugar for the apple-
dipping custom? Rabbi Schneur Zalman of Liadi explains: Honey both absorbs and
preserves its contents.910 11 Kabbalistically, the supernal “severities” help channel the
infinite spiritual energies, so they will be “preserved” and can descend to the lower
spheres (as opposed to dissipating on a lofty plane). This concept is known as
“severities within kindness.” We thus pray that the severities, too, be transformed to

Raw = life. Some traditions prefer using raw honeycomb, as the Hebrew word for “raw”
is “chai,” which is also translated as “life,” and our Rosh Hashanah wish is to be
inscribed in the Book of Life.13

Beyond the apple. In addition to the apple, we also dip the Rosh Hashanah challah in
honey. Some continue this tradition throughout all the Tishrei festivals until Hoshanah
, which concludes the “Days of Judgment.”

To bee or not to bee? Rabbi Yosef ben Moshe explains why bees’ honey (versus date
honey) is used for this custom: Bees have a sting within them, yet their product is sweet.
 We are hoping that G‑d’s attribute of judgment will be tempered by His attribute of
mercy, producing a sweeter result. 14

Honey in Jewish Law

Why is honey kosher? According to halachah, a derivative of an impure animal is
considered impure, so the obvious question arises: How can kosher honey be produced
by the non-kosher bee?15

Well, honey is actually not produced by a bee’s body. The busy bees transfer the floral
nectar through their mouths only as temporary “storage”16 until the sugar levels reach
80 percent, and then they store it in the honeycomb. Bees’ honey indeed represents a unique kashrut phenomenon!

Pastry vs. bread. The Mishnah17 rules that pastry fried in honey (or dough kneaded
with honey) does not qualify as halachic “bread,”18 and is thus exempt from the
obligation to separate “ challah.“19

The blessing. As a food that doesn’t grow from the earth or from a tree, the generic 
Shehakol20 blessing is recited before eating honey.21 Mead whiskey made from
fermented honey has the same blessing.

Maimonides‘ health tip. Maimonides seems to be the first in the medical field to
caution young children against eating honey, a common health tip for contemporary
mothers. 22

Helpful honey. Our sages say that “honey and sweets help restore one’s vision.” 23 
The Talmud lists various “aids” for memory, and later commentaries add:
“Honey, too, makes one wise.”24

Messages in the Honey

We can derive many life lessons from honey. Here is a sweet sampling:

The sweet-and-sour balance. The Torah restricts what can be offered on the altar: “Do not offer any leavening25 or sweet fruits26 as a fire-offering to G‑d.”27 Rabbi Shmuel of Lubavitch explains this homiletically: Always being sour—or, conversely, being too sweet—is not an acceptable form of service in Judaism. 28

Too much of a good thing. In PsalmsKing David praises G‑d’s Torah: “Sweet to my palate is Your word, more than honey!” 29 The Eretz HaChaim explains: Proverbs30 cautions us against indulging in too much honey, while “Torah is always satisfying.”31

Selfless bees. The Midrash states, “Just as the bee stores everything it produces for its owner, so do we, the people of Israel, save our mitzvahs for our Father in Heaven.” 32 The commentaries elaborate: Bees cannot consume all the honey that they gather, but they produce it for the owner of the hive. Similarly, Jewish people keep mitzvahs for the sake of heaven, without personal ulterior motives.

Sweetness and stingers. The Lubavitcher Rebbe comments: The bee both stings and produces honey.33 A person’s character, too, is comprised of two extremes, the attribute of kindness (in Kabbalah, the “right side”) and the attribute of severity (the “left side”). The Torah teaches us to “use the right side to attract and draw near, and the left to push away.”34 A bee’s primary function is to produce honey, yet its stinger is a defense to protect its treasure. So, too, our main focus is to “do good,”35 i.e. the positive commandments; secondarily, “abstaining from bad,”36 i.e. the negative commandments, helps protect and safeguard the former. Ideally, we try to combine and incorporate the “left” with the “right.”37

The sweetness of Torah. In King Solomon’s allegorical “Song of Songs,” the verse “Honey and milk under your tongue”38 is interpreted to mean that words of Torah—specifically the inner secrets of Kabbalah—are sweeter than honey. 39 We thus eat milk and honey products on the Shavuot holiday, when we celebrate the Giving of the Torah.40

Two ways to learn. Rabbi Tzvi Farber makes an interesting observation: Bees produce honey by flying many miles to collect nectar from flowers, while milk comes straight from the cow. Similarly, one learns Torah in two ways:

  • One should gather insights from others, learning from diverse teachers;
  • One can also be creative and original, developing his own Torah insights. 41

Additional Customs

Begging for honey cake. On the eve of Yom Kippur, the sexton or rabbi distributes honey cake to the congregation for a sweet year. It is customary to “beg” for a piece, as we hope that this will be the last time we‘ll have to beg, and that we’ll be self-sufficient and independent in the upcoming year.

More apple in honey. Later in the festive Tishrei month, on the day of Hoshanah Rabbah (the last day of Sukkot), many recite Psalms all night, fervently praying for a sweet year. In 1984, the Rebbe revived the custom of concluding the recital of Psalms with an apple dipped in honey.

A sweet tooth. When a three-year-old child starts learning Torah in cheder (school) for the first time, it is customary42 to place a little honey on the letters of the alef-bet, which the child then licks happily, so the child learns to associate Torah with delight and good taste.43 The chassidic master Rabbi Mendel of Kotzk would expound the verse “Do not offer any leavening or sweet fruits as a fire-offering to G‑d”: The Hebrew word for “do not” is “lo,” which, with a slightly different spelling, can mean “for him.” He used this as a Biblical source for the various sweet treats brought for “him”—the child—during his cheder introduction.

This year, when you’re dipping your apple into honey, you’ll have a taste of its significance. May you have a good, sweet new year!



Deuteronomy 31:20, one of many similar Torah phrases.


Judges 14.


An important difference between the two honeys, of course, is the blessing we recite over them. The blessing over dates is “Borei Pri Ha’Etz,” whereas the blessing for bees’ honey is “Shehakol.”


The Biblical word “devash” actually refers to date palm honey, while honey in Rabbinic literature is usually bees’ honey.


See Why an Apple in Honey? as to why the apple is specifically used.


Likkutei Levi Yitzchak, Igrot, p. 311.


See Tur and Shulchan Aruch, Yoreh De’ah, sec. 81. Also see Rashba (Responsa, sec. 80) and Rabbeinu Yonah (cited in Rosh to Brachot, ch. 6) for differing views regarding these two opposing qualities in a halachic query.


The Talmud (Bava Batra 3b) relates that King Herod preserved a girl’s corpse for 7 years in honey.


Additionally, honey is one of the seven liquids that cause susceptibility to impurity, although that is more applicable to Temple times than it is today. See Mishnah, Machshirin 6:4.


Torah Ohr, Shemot, p. 212.


Hagahot Ashri (14th century) glosses on the Rosh. Those who subscribe to this custom may want to take precaution not to consume beeswax along with the raw honey; there are contemporary halachic opinions who prohibit consumption of beeswax, based on their findings as to how it is produced by the impure bee, more so than honey (see Tzfunot journal, vol. 15, p. 48). However, the overwhelming majority deem it allowed (see Halichos Shlomo, Tishrei, ch. 1, fn. 76). See also Shulchan Aruch HaRav, Orech Chaim 467:15, which discusses eating and drinking raw honey that had been mixed with its wax, without noting any concern about not being allowed to consume the wax.


Leket Yosher (14th century).


Babylonian Talmud, Brachot 7b.


See Brachot ibid. and Mishneh Torah, Hilchot Maachalot Asurot 3:3.


Challah 1:4.


See our Blessings on Food Guide for the definition of halachic bread.


See our Blessings on Food Guide for this blessing.


It is also kosher for Passover, provided no leavened ingredients were included in the process. See Is Honey Kosher for Passover?. Some kashrut agencies do, indeed, require certification for Passover use.


Mishneh Torah, Hilchot Deot 4:12.


Yoma 83b. See also the story of King Saul’s son Jonathan (I Samuel, ch. 14), whose eyes lit up when he chanced on honey in the field. (Parenthetically, the commentaries there disagree on the definition of the wording in verse 25: Radak maintains the “oozing of nectar” described in the passage was bees’ honey flowing from the honeycombs, whereas Rashi maintains it was nectar from sugar cane, a position he similarly holds in defining Song of Songs 5:1.)


Horayot 13b.


Certain offerings, such as a Korban Todah, have leavened ingredients. But as a whole, leavenings themselves are not offered.


In the Hebrew original, the word “devash” (honey) is used. However, the Torah commentaries concur that this refers to “sweet fruits.” Yet we include it here, as the lesson can obviously be derived from honey as well.


Sefer HaSichot 5704, p. 151.


119:103. See 19:11 ad loc., where the pleasure of Torah is described as “sweeter than honey from the honey combs.”




Ibid. 5:19.


Midrash Rabbah, Devarim 1:6.


In another context, Oznayim L’Torah on Deuteronomy 1:44elaborates how the actions of those who desired to prematurely possess the Land of Israel were similar to those of bees (“as the bees would do”). See there at length.


Sotah 47a.




In an early journal entry, Reshimot, no. 132.




Chagiga 13a.


Dairy products are most familiar, but there are also Shavuot honey specialties. See Nitei Gavriel, Shavuot, p. 110.


Cited in Yalkut Divrei Asaf (19th century).


Machzor Vitri and others.

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What a delight! From such vistas we can view the world and gain perspective, breadth of understanding and transcendental advantage over mundane existence! 


LVfin NEWS b.LOWilliam -Broker Letters in Lending REA||1estate #$REItTt$Þ

Don’t Be Cruel: Appellate Division Upholds Waiver of Fiduciary§-ects, drugs/crack, #ROCK’nROLL
Dues But Denies Moon to Dismiss Claim for Breach of G[oo]d
Faith and Fair Dealing #MASKS
By Steven M. Herman
Partner | Real Estate
By Nicholas E. Brandfone #HOMER #POE’n’18781∝$T|ARGET.com|mand|
Special Counsel | Real Estate
Can contracting pares waive all common law fiduciary dues? That was one of
the questions presented to the New York Supreme Court, Appellate Division, First
Department (the “Court”) in 111 West 57th Investment LLC, on Behalf of Itself and
Directly on Behalf of 111 West 57th Partners LLC, et al. v. 111 W57 Mezz
Investor LLC, 111 West 57th Partners LLC, et al. On March 30, 2021, the Court
answered in the affirmative and modified the trial court’s decision to, among other
things, uphold that a waiver of fiduciary dues is enforceable under Delaware law.
At the same me, the Court allowed a claim of the Plaintiff (as defined herein) to
proceed based on the Defendant’s (as defined herein) alleged breach of the duty of
good faith and fair dealing as required by the New York Uniform Commercial Code
(N.Y.U.C.C. § 1-304).
The case arose from a loan to finance the construction of a luxury condominium
project located at 105-111 West 57th Street, New York, New York (the “Property”).
The financing consisted of a mortgage and two mezzanine loans totaling an
amount up to $725 million. The defendant, 111 W57 Mezz Investor LLC
(“Defendant”) acquired the $25 million junior mezzanine loan (the “Loan”) on June
28, 2017. At the me, the Loan was subject to a forbearance agreement. The
forbearance period ended on June 29, 2017 and, a week later, the Defendant
issued a notice of “strict foreclosure” to 111 West 57th Sponsor LLC (the
“Sponsor”), the managing member of the 111 West 57th Mezz LLC (“Borrower”).
Aer the Sponsor failed to merely object to the strict foreclosure, 111 West 57th
Investment LLC (the “Plaintiff”) filed an action for a preliminary injunction and
temporary restraining order to prevent the Defendant from consummating the
foreclosure. The trial court denied the injunction, the Court affirmed the decision
and the foreclosure proceeded. On May 14, 2019, the Defendant filed an amended
complaint asscerning a claim for monetary damages.
The Sponsor and the Plaintiff entered into a joint venture (the “Joint Venture”) in
June 2013 to acquire and develop the Property. At the me of the strict foreclosure
notice, the Joint Venture owned 100% of the equity in the Borrower, which owned
100% of the equity in 111 West 57th Holdings LLC (the “Senior Mezz Borrower”),
which in turn owned 100% of the equity in 111 West 57th Property Owner LLC, the
owner of the Property (the “Property Owner”). Inially, the Property Owner and
the Senior Mezz Borrower obtained loans in the amounts of $400 million and $325
million, respectively. The $325 million loan to the Senior Mezz Borrower was
ultimately split into (a) a $300 million loan to the Senior Mezz Borrower, which was
secured by the membership interests in the Property Owner (the “Senior Mezz
Loan”) and (b) a $25 million loan to the Borrower, which was secured by the
Borrower’s membership interests in the Senior Mezz Borrower (the “Loan”).
In January 2017, the lender of the Senior Mezz Loan nofied the Senior Mezz
Borrower that the Senior Mezz Loan was “out of balance” by $57 million – that is,
the costs of compl. the construction exceeded the amounts available from the
financing. Shortly, the Senior Mezz Lender made a demand for payment
to cure the “out of balance.” The Senior Mezz Borrower failed to make the required
payment and the pares entered into a forbearance agreement to provide for me
to find a new lender or equity partner. The forbearance period ultimately ended on
June 29, 2017 without an infusion of additional capital. As the subordinate lender,
the Defendant moved quickly to protect its collateral and issued a default notice (NOs) on
the same day that the forbearance period ended. #N4RCE #Strict4C #REIT

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