Healthy People Should Not Wear Face Masks
by Jim Meehan, MD
MeehanMD.com.
Via Health Impact News:
During the COVID-19 pandemic, public health experts began telling us to follow a number of disease mitigation strategies that sounded reasonably scientific, but actually had little or no support in the scientific literature. Community wearing of masks was one of the more dangerous recommendations from our confused public health experts.
Renowned neurosurgeon, Russell Blaylock, MD had this to say about the science of masks:
As for the scientific support for the use of face masks, a recent careful examination of the literature, in which 17 of the best studies were analyzed, concluded that, “None of the studies established a conclusive relationship between mask/respirator use and protection against influenza infection.”[R] Keep in mind, no studies have been done to demonstrate that either a cloth mask or the N95 mask has any effect on transmission of the COVID-19 virus. Any recommendations, therefore, have to be based on studies of influenza virus transmission. The fact is, there is no conclusive evidence of their efficiency in controlling flu virus transmission. – Russell Blaylock, MD
You can read Dr. Blaylock’s brilliant discussion of this matter at the end of this paper or at this link:
Blaylock: Face Masks Pose Serious Risks to the Healthy
We were told that everyone, even the healthy, should quarantine at home. All were told to “shelter-in-place,” isolate ourselves, hide alone, indoors, until the danger of the virus passed, despite the large body of scientific evidence that shows our immune systems thrive on diversity of exposures, sunlight, time in nature, and in loving company of others.
Furthermore, it seemed that the public health experts were ignoring the very real harms that result from shutting down the economy, putting tens of millions of workers out of work, and the shadow pandemic of suicides, drug abuse, overdoses, and other harms that follow massive economic downturns. [R][R]
Historically and by definition, quarantines had always been about sequestering the sick. Never before had anyone beat a virus by quarantining the healthy. We were not told that quarantining healthy people was a first-of-its kind experiment. And the experiment failed. More on this topic later.
We were frequently confused by the mixed messages coming from public health agencies. Early in the pandemic Dr. Fauci, the U.S. Surgeon General, and the WHO all told the public, in no uncertain terms, not to wear masks. Then, over the course of the next several weeks and months, the CDC twice changed their recommendations, as did the WHO, and the recommendations always contradicted each other!
The CDC made the mistake of telling us cloth masks worked, and they even provided directions on their website for making homemade cloth masks.
To clear up the confusion, I will show that the scientific evidence not only does not support the community wearing of face masks, but the evidence shows that healthy people wearing face masks pose serious health risks to wearers.
Hiding our faces behind masks and isolating in our homes is not the solution, at least not for most people with healthy immune systems. Supporting the health of your immune system, confidently confronting all pathogens, and allowing herd immunity to develop and protect the vulnerable populations should be the goal.
What’s happening in the world today, including the misinformation surrounding community mask wearing, is about political agendas, symbolism, fear, and dividing and isolating the people. It has nothing to do with science.
As a physician and former medical journal editor, I’ve carefully read the scientific literature regarding the use of face masks to mitigate viral transmission. I believe the public health experts have community wearing of masks all wrong. What follows are the key issues that should inform the public against wearing medical face masks during the CoVID-19 pandemic, as well as all future respiratory disease pandemics.
Mask wearers frequently report symptoms of difficulty breathing, shortness of breath, headache, lightheadedness, dizziness, anxiety, brain fog, difficulty concentrating, and other subjective symptoms while wearing medical masks. As a surgeon, I have worn masks for prolonged periods of time in thousands of surgeries and can assure you these symptoms do occur when surgical masks are worn for extended periods of time. The longer a surgical mask is worn, the more saturated with moisture it becomes, and the more significantly it inhibits the inflow of oxygen and outflow of carbon dioxide.
In fact, clinical research shows that medical masks lower blood oxygen levels[R] and raise carbon dioxide blood levels.[R] The deviations in oxygen and carbon dioxide may not reach the clinical criteria for hypoxia (low blood oxygen), hypoxemia (low tissue oxygen), or hypercapnia (elevated blood carbon dioxide), but they can deviate enough to cause even healthy individuals to become symptomatic, as occurred with the surgeons studied and published in this report:
Preliminary Report on Surgical Mask Induced Deoxygenation During Major Surgery
At the same time masks inhibit oxygen intake, they trap the carbon dioxide rich breath in the mouth/mask inter-space. Thus, a fraction of carbon dioxide previously exhaled is inhaled at each respiratory cycle.
Masks force you to re-breathe a portion of your own breath, including all the stuff (infectious viral particles) the lungs were trying to remove from the body (more on this later).
As medical masks lower oxygen and raise carbon dioxide in the blood, the brain senses the changes and the risk they pose to the maintenance of normal physiology. Thus, the brain goes to work to bring things back in order. To obtain more oxygen and remove more carbon dioxide, the brain tells the lungs to increase the rate (frequency) and depth of breaths.[R] Unfortunately, struggle as they may, your brain and lungs can not fully compensate for the negative effects of the mask. Some may even suffer the symptoms of carbon dioxide toxicity.
For people with diseases of the lungs, especially chronic obstructive pulmonary disease (COPD), face masks are intolerable to wear as they worsen breathlessness.[R]
In the case of respiratory pathogens, the negative effects of masks and the respiratory changes they induce could increase susceptibility and transmission of CoVID-19, as well as other respiratory pathogens.
Viral particles move through face masks with relative ease. Studies show that about 44% of viral particles pass through surgical masks, 97% pass through cloth masks, and about 5% through N95 masks. Increasing tidal volume (depth of breaths) results in literally sucking more air, more forcefully through and around the mask. Any SARS CoV-2 particles on, in, or around the mask are more forcefully suctioned into the mouth and lungs as a result of the compensatory increases in tidal volume.
The changes in respiratory rate and depth may also increase the severity of CoVID-19 as the increased tidal volume delivers the viral particles deeper into the lungs.
These changes may worsen the community transmission of CoVID-19 when infected people wearing masks exhale air more heavily contaminated with viral particles from the lungs.
These effects are amplified if face masks are contaminated with the viruses, bacteria, or fungi that find their way or opportunistically grow in the warm, moist environment that medical masks quickly become.
Despite the scientific evidence to the contrary, public health experts claim that medical masks do not cause clinically significant hypoxia (low oxygen) and hypercapnia (high CO2). I would like to ask those experts to explain the growing number of cases in which medical masks worn during exercise have resulted in lung injuries and heart attacks:
Two Chinese boys drop dead during PE lessons while wearing face masks amid concerns over students’ fitness following three months of school closure [R][R]
Jogger’s lung collapses after he ran for 2.5 miles while wearing a face mask [R]
If medical masks were perfectly safe and effective, then why would healthy boys suffer heart attacks or a 26 year old man collapse his lung while wearing masks and running?! In my opinion, these are tragic examples of the risks of wearing medical masks. And we are only getting started.
From Natural Blaze, here.
It appeared the Bris would have to be delayed, because of high jaundice. So, the mother borrowed every possible Segulah, listened to every neighbor, and recited every prayer. But by the seventh day, there was no improvement at all. So, she stopped washing the baby’s hands every morning. The parents already canceled the catering, the hall, etc. And then the bilirubin count suddenly dropped, and they performed the Bris exactly on time, with barely a minyan.
So, you see? Segulos don’t work!
But that doesn’t disprove Segulos at all, the concept endorsed in Chazal. Indeed, using more than one Segulah at a time shows a misunderstanding of the source, like buying multiple lottery tickets. Bitachon is the best Segulah.
The coronavirus plague has brought the issue of civil disobedience to the forefront in many countries around the world. Authoritarian and even totalitarian governments have faced uprisings from desperate citizens. One cannot help but hope that this will lead to greater freedom and liberty for oppressed people around the world.
More democratic countries have employed draconian measures to limit the spread of the virus, in many respects resembling authoritarian regimes. Leaders have had to straddle the line between public safety, economic collapse, preventing citizens from panicking, and unjustified power grabs. Citizens in these countries have had to straddle the line between social responsibility, financial ruin, obeying authority, and fear of punishment. In these cases there is a great debate over whether harsh measures from governments will ultimately cause more harm than they will prevent.
As always, the Torah provides a model for how we should respond to every situation. Our divine treasure waits quietly to be sought, allowing those who think they can devise a better way to fumble and stumble. Perhaps social fabrics across the world must fray, perhaps Man must experience epic failure before he surrenders and turns to God’s instruction manual.
The Torah provides a unique model for the relationship between citizens and authority figures. Most people – even, sadly, religious Jews – view the Torah’s system of a monarchy and religious tribunals as primitive and unenlightened. Let us take a closer look and then compare with the best of what our modern, enlightened world has to offer.
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We tend to view monarchs as ruthless dictators commanding unflinching obedience and lopping off heads right and left for their own amusement. This is for good reason; the archetypical monarch throughout history has been such a character, and there is no shortage of world leaders today who follow that tradition sans the crown and title.
Ancient Israel contributed many members to this dubious club, yet the vast majority of “bad” monarchs belonged specifically to societies that rejected the rule of the Torah. This includes the Davidic kings who embraced idol worship, the kings who broke away from the Davidic dynasty, and the kings during the second Bais Hamikdash. All of the non-Davidic kings except for Shaul and Yerovam derived their power strictly from force and rejected the Torah. This is not a coincidence – the two go hand in hand.
The Torah’s description of a king’s powers is unique among all man-made systems. Man-made systems invariably describe a leadership position by outlining the powers of the one who occupies it. The Torah, on the other hand, describes a king specifically by restricting his powers! He must not have too many wives, lest they sway his heart. He must not have too many horses, just enough for the needs of his army. He must not even have too much silver and gold, just enough to cover his expenses and bring appropriate respect to the kingdom. He must carry a Torah with him at all times to remind him that he is merely an ambassador of the King of Kings. He must learn from the Torah all his days so that he will fear God and not exalt himself over his fellow Jews. The Torah utters not a single word about the glory and power a king – only limits him and humbles him.
Indeed, the “good” Davidic kings, beginning with David himself, were extremely humble and responsive to the common people, despite wielding enormous power. We find throughout the books of Navi that they derived their power from the consent of the people, and were ever-mindful of that. The same David who inflicted unparalleled terror on Israel’s enemies responded meekly when Jews rebelled against him. This is the prototypical Jewish king.
Compare and contrast to our modern, “enlightened” leaders, who tend to take a reverse approach.
At the same time the Torah humbles the Jewish king, it commands the people to accept his authority. The king is not a mere figurehead, but a powerful ruler who represents the entire nation, and one who rebels against the king even slightly can be put to death.
Yet just as the king must balance his broad power with humility and prudence, the Torah balances the people’s subservience with the right to disobey a command that violates the Torah. In fact, they are obligated to do so. For example, Avner, the powerful general of Shaul, refused an order to murder the people of Nov. Avner is praised for this and suffered no repercussions for disobeying this order. On the contrary, the Gemara says he was later killed by divine punishment for failing to dissuade Shaul from pursuing David. The message is very clear: obeying a corrupt order from a king is ultimately far more hazardous than disobeying the king.
The Torah strikes the perfect balance for us, and if things are less than perfect, it is only because we have failed to adhere to this balance.
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We find something similar with rabbinic leadership, which also gets a bad rap by secularists who consider themselves too sophisticated for religion. The Torah grants enormous power to the religious courts as well. Obeying their rulings is one of the 613 commandments. The Jewish courts have the power to levy fines, appropriate property, and even administer corporal punishment beyond the letter of the law if they deem it necessary to repair moral breaches in society.
Yet here too we find that they derive their powers entirely from the people. Judges and officers are appointed by the people, and once again the Torah goes to great lengths to warn judges against any form of corruption or negligence.
The Talmudic sages viewed themselves as divinely mandated to serve the people by virtue of their knowledge, against their personal best interests. Their calling was a wearying burden, and they lived in terror of the repercussions for ruling incorrectly (Sanhedrin 7A and many other places). A judge who ruled incorrectly would in many cases have to make restitution out of his own pocket! Again, compare and contrast to any religious or secular court in the world today.
Rabbi Shimon and Rabbi Yishmael were on their way to be martyred by the Roman government. Rabbi Shimon said to his teacher that he could not fathom the divine cause of his execution. Rabbi Yishmael asked him if he had ever kept litigants waiting momentarily for him to finish his drink, put on his shoes, or wrap himself in his tallis before adjudicating them. Rabbi Shimon was consoled by these words, accepting his death as a heavenly punishment for inconveniencing ordinary people who came before him to be judged! (Mechilta, Mishpatim Chapter 18)
As if that’s not enough, the Jewish courts were literally powerless to impose laws on society without the people’s cooperation. When they passed a gezeira, they would keep the reason behind it a secret for a full year even from their students. Furthermore, the courts were prohibited from passing a law that society could not tolerate. If the public voted with their feet not to accept the law, it was repealed, not forcibly imposed. (See Avoda Zara 29B, 35A, 36A)
We find here a truly divine balance between respect for authority and the power of the people. The court could not pass a single law without the trust of the people. This trust was earned by their track record of faithfully serving the people, to the extent that they would follow a new edict even if it was difficult and the reason for it incomprehensible. If the people accepted the law, nothing less than unswerving obedience was required. On the other hand, if the people felt the law was too constraining, they would simply disregard it, and the power of the courts would automatically be checked.
The rabbis know best, but the people know best, too. They serve each other, and the power flows between them to create a healthy, stable society.
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Today in many parts of the world there is great tension between the rulers and the common people. Do the leaders have wisdom and integrity? Are they going too far with their authority? Can the people be trusted to behave responsibly? Do they have the right to disobey? Should the orders of governors and judges be obeyed even if they are misguided and immoral, simply to preserve the rule of law? These are questions millions of people are grappling with as their society teeters on the edge of both authoritarianism and anarchy.
The Torah provides a system that is far superior to anything Man has ever created, a perfect distribution of power between political leaders, religious leaders, and regular citizens. One doesn’t have to be religious to appreciate this system.
It’s high time we seriously discussed it.
Reprinted with permission.
מאגר זה פועל באופן אוטומטי, על ידי שליחת מייל, אתה מקבל את הספר תוך דקות ספורות חזרה לתיבת המייל שלך.
בחר את הספר הרצוי, ושלח מייל וכתוב בשורת הנושא את הכיתוב המופיע בצידו. שים לב לדייק, כל אות מיותרת, מעכבת.
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