Ha’Sephardic Mizrahi L’han’achut Limmudim Shiurim Drash. “The two thousand and sixteen million pores of the human body “

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Ha’Sephardic Mizrahi L’han’achut Limmudim Shiurim Drash.

“ The two thousand and sixteen million pores of the human body “

"?????? ??? ???? ?????? ???????? ?? ??? ????"

ALPI’IM VA’SHASH ASHARAH MILYON

NACHVOVIOT SHEL GUF

Alef Tevet 5778.

Why did Hashem create the Human pore?

It is essential that the Human body be properly taking care of!

Ma’et Rabino Aminadav Ibn Avraham Hinton

????? ?????? ??? ????? ??????

The Portuguese, Turkish Sephardic Mizrahi Jew

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(Ib. 9, 17) He that bruiseth me with s'arah (storm) and multiplieth my wounds without a cause. Rabba said: "Iyob, when blaspheming, used the word S'arah (stormanger), and he was also answered with S'arah. He blasphemed with S'arah, as it is written : He that bruiseth me with S'arah (storm). He thus said before the Holy One, praised be He! 'Sovereign of the Universe! Perhaps a storm wind passed before You and changed your word Iyob (Job) to Oyeb (enemy) ; and he was also answered with S'arah, as it is written (Ib. 38, 1) And the L-rd answered Iyob from the S'arah." "Do not gird up like a mighty man your loins; and I will ask you, and are you informing Me. So said He: "I have created many hairs on human beings, and for each hair I have created a separate pore; for if two should be nourished from one pore, it would blind the eyes of men ; now from one pore to another, between these pores I did not make a mistake, and from lyob to Oyeb [you say that I have made a mistake]. (Ib., ib. 25)

Who have divided water-courses, etc. There are many drops that I have created in the clouds, and for each drop there is a separate place; for if two drops should go into one, they would make the earth too soft and it could not produce. Between this I did not make a mistake, and from lyob to Oyeb [you say that] I made a mistake! . . . And a way for the lightning that is followed by thunders. Many thunders have I created in the clouds, and for each thunder there is a separate path ; for if two should go along the same path, they would destroy the world. Between these paths I did not make a mistake, and from Iyob to Oyeb [you say that] I made a mistake ! (Ib. 39, 1)! Knowest thou the time when the wild goats of the rock bring forth? Or canst thou work when the hinds do calve? The wild goat of the rock is cruel towards its offspring, and when the time (Ib. b) of bearing comes she ascends to the top of the mountain, so that the offspring should fall down and die. And I summon an eagle which receives it with its wings, and places them before her. This must happen at the exact moment, for should it occur a second earlier or a second later the children would die. Now between one and the other I did not make a mistake, and from lyob to Oyeb [you say that] I did make a mistake. Or can you mark when the hinds do calve? The hind has a narrow womb, and when the time of bearing comes I procure a snake that bites her womb, so that she is able to bring forth her offspring. This must happen at the exact moment, for if it occurs a second later the mother would die. Now from one second to the other I do not make a mistake ; and from lyob to Oyeb [you say that] I made a mistake?" (Ib. 24, 35) Iyob has not spoken with knowledge, and his words are without intelligence. Raba said: "From this it may be deduced that a man is not taken to account for what he speaks in his distress."

Ein Yaakov , Bava Batra Perek 1:38.

Man has two thousand and sixteen million pores on his body, that is man has two thousand and sixteen millions openings, apertures, fissures. Thus man is a beacon, he has two thousand and sixteen million entrances within his body! He is a lantern, radar, heliograph, pharos of the celestial light of Hashem! He is as if he stands as an anatomical light house of entranceway's, ports, pathways and entrances that the divine energy illuminates and captivates. He is a corporal phenomenal, wondrous and magnanimously selectively created! His pores- ??????????? NACHBUVIT are ???? Chor sockets, bore, openings for the enigmatic forces of Hashem, consider man as a lighthouse that stands on a beach, his arms extended with two thousand and sixteen million lights extending from his body! There are said to be 1,000 pores in the length of an inch; and of course, in a surface an inch square, there will be 1,000,000, through which, either the sensible or insensible perspiration is continually issuing. If there are l,000,000 pores in every square inch, the following calculation is made of the number contained in the whole body: The surface of the body of a middle-sized person is reckoned to contain 14 feet; and, as each foot contains 144 inches, the number of pores will be estimated at 1,000,000+144+14 = 2,016,000,000, or two thousand and sixteen millions. To this we have been taught:

Know you that Hashem He is Elohim; it is He that has made us, and not we ourselves, His people, Ha’Tzom ( The flock) of His pasture. Tehillim 100. 3.

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You shall not make any cuttings in your Basar (bodies) for the dead (Paganism), nor tattoo any marks upon you; I am Hashem. Vayikra 19.28.

The body is an incessant perpetual wonder! Hashem made us even through the womb of inception verse the ground of formation. In this womb, in this circle we were made as beacons from our bodies to our souls, lights that radiate and permeates the presence of Hashem within the world, you are pore, thus you are a stoma, an orifice to that enigmatically illuminating energy as mater throughout the universe. Thus one can not cut into these lights to idolize the dead nor brand themselves with tattoos which marks or blocks openings within the body as did the pagans, for your bodies, your Gufim are light houses that release energy into the universe and receive and transmit energy into the universe! The term ‘pore’ itself actually has two kinds of pores that serve very different functions;hair follicles housing oil (sebaceous) glands (technical term: pilosebaceous unit). Their purpose is to lubricate the skin. For every hair on your body, there is a corresponding skin pore. To put it in perspective, 1 micron = 1/1000 millimeter and the diameter of human hair is 80 to 100 microns.

The physical purpose of the pore is the pore sets on top of the ridge. It's physical purpose is to provide a liquid cooling system for the exterior of the human body. Various types of waste is carried with the liquid that is expelled through the pore during this cooling process. The palmer surfaces, palms and finger, and the plantar surfaces, soles of the feet and the toes, have an average of 2700 pores per square inch of ridge friction skin surface. This compares to approximately 400 pores per square inch of the balance of the body's skin surface. To this Iyov states:

YI’DEREICHA ET’ZOVONI VAU’HA’SUNI; YACHAD SA’VIV, VAT’VALANI. ZACAR NA, KI CA’CHOMER ASITANI; V’EL APHAR TASHIVNI: Your Hands have formed me and in every way you have fashioned me; Yet you haven’t destroyed me. Remember now, that You have molded me like Ha’Chomer (The clay, dust, earth) and will you turn me [back] into Aphar (dust) again)? 10. HA’LAH K’CHOLOV, TATICHNI; VA’CHAGVINAH, TACHPIANI You have poured me out like Cholov (Milk), and curdled me like Gvinah (cheese, cottage cheese)? YA OHR UVASAR, TALBISHNI; UVA’ATZAMOT VAGIDIM,TISHCACHANI- [The English states verse 11 says You have clothed me with skin and flesh, that is incorrect- It states YA OHR- This light clothed me with skin and flesh] This light, your light clothed me with light in my skin and flesh; and you have knitted me together with Atzmot (bones) and sinews. Iyov 10. 8-11.

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The pores-egress were crafted by the light of Hashem and the bones knitted together, sewn together with sinews. Every aspect of the body was made to resemble with its pores the light of the emanating force of Hashem! No wonder Halacha has so much to say regarding taking proper care of the body from cleansing to cutting of the nails, from washing the hands to proper maintenance of it as it is a Kli Hashem! An earthen vessel, to this Halacha teaches us…..

“ The L-rd will make strong your bones” (Yeshyah 58:11). R. Eleazar said: This is the most perfect of blessings. B. Yev 102b.

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Ha’Cohenim shall wash his garments and bathe his body in water; after that Ha’Cohenim may reenter the camp, but he shall be unclean until evening.

B’Midbar 19.7.

The cleansing of the body before conducting the service of Hashem was meant to bring man, the Cohen to the state of purification, the place of “ all consuming no thought” That is to place man in Guf in the state of Kedusha, that is Kedosh Mishkenei Elyon that is to be able to stand before the Most High (Elohim) thus Cohenim washed their clothes and themselves to remove the impermeation of their own bodies, otherwise they would not be viable to Keli Kodesh to stand as ministering vessels before Hashem least they die thus this washing and cleaning was not just for preparation in doing service to Hashem, it was to cause man to be able to perform service to Hashem thus his pores, his thoughts, his clothes, his body was cleansed. The body is a Kelimah a reproach that must become Kedusha for in itself it is Kelimat Olam- ever lasting dishonor in need of cleaning to be made honorable in order to do any kind of service to Hashem. Thus we carry on the practice of the Cohenim with Ha’Netilat Yadayim to prepare ourselves before Hashem as we are unclean of ourselves and within ourselves thus water reaches to the pores and removes our impurities through the layers of our skin! In the same regard the touching of a dead body and one not clean themselves with water causes the penalty of death and non acceptance amongst Yisrael- verse 13. To not clean and to not wash is then to be contaminated for the deceased releases chemicals through decomposition which takes place minutes after death begins this process is called autolysis, or self-digestion. Soon after the heart stops beating, cells become deprived of oxygen, and their acidity increases as the toxic by-products of chemical reactions begin to accumulate inside them. Enzymes start to digest cell membranes and then leak out as the cells break down. This usually begins in the liver, which is rich in enzymes, and in the brain, which has a high water content. Eventually, though, all other tissues and organs begin to break down in this way. Damaged blood cells begin to spill out of broken vessels and, aided by gravity, settle in the capillaries and small veins, discoloring the skin. Body temperature also begins to drop, until it has acclimatised to its surroundings. Then, rigor mortis – “the stiffness of death” – sets in, starting in the eyelids, jaw and neck muscles, before working its way into the trunk and then the limbs. In life, muscle cells contract and relax due to the actions of two filamentous proteins (actin and myosin), which slide along each other. After death, the cells are depleted of their energy source and the protein filaments become locked in place. This causes the muscles to become rigid and locks the joints. During these early stages, the cadaveric ecosystem consists mostly of the bacteria that live in and on the living human body. Our bodies host huge numbers of bacteria; every one of the body’s surfaces and corners provides a habitat for a specialized microbial community. By far the largest of these communities resides in the gut, which is home to trillions of bacteria of hundreds or perhaps thousands of different species. Once self-digestion is under way and bacteria have started to escape from the gastrointestinal tract, putrefaction begins. This is molecular death – the breakdown of soft tissues even further, into gases, liquids and salts. It is already under way at the earlier stages of decomposition but really gets going when anaerobic bacteria get in on the act. Putrefaction is associated with a marked shift from aerobic bacterial species, which require oxygen to grow, to anaerobic ones, which do not. These then feed on the body’s tissues, fermenting the sugars in them to produce gaseous by-products such as methane, hydrogen sulphide and ammonia, which accumulate within the body, inflating (or ‘bloating’) the abdomen and sometimes other body parts. This causes further discoloration of the body. As damaged blood cells continue to leak from disintegrating vessels, anaerobic bacteria convert haemoglobin molecules, which once carried oxygen around the body, into sulfhaemoglobin. The presence of this molecule in settled blood gives skin the marbled, greenish-black appearance characteristic of a body undergoing active decomposition.

So the Cohenim cleansed their bodies to remove the secretions of the hydrogen and sulphide chemicals that arose from the body and got on the clothing and skin of the Cohen. Thus it is imperative that the clothes and body be cleansed and that which settled in the pores be washed out through the layers of the skin, this is why the law was given and most or none explained this to you in this way and this is why Tora teaches us in multiple locations why cleansing is essential, the living is not to carry the dead on them, on their skin the decontaminating gases on their skin and clothes.

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???? ??? ???????? ????? ????? ???? ?? ???? ???? ?? ???? ????? ???? ???? ???? But is not the law relating to one's hair also from the Tora, since it was written, "And he shall wash [et] his body in water" and [the word] et includes that which is joined to his body. And what is that? His hair [ air follicles housing oil (sebaceous) glands (technical term: pilosebaceous unit)]. Sukkah Daf 6a. 10-11.

The next stage of comparison between the building of the Tabernacle and the creation of the universe as mentioned in the Midrash, and quoted by Rabbi Bachyah (page 661) was the comparison of G-d's directive: "Let all the waters be gathered to one place," to the instruction of making a copper basin from the waters of which Ha’Cohenim would wash their hands. This stage is one that involves the body rather than the soul which is involved in Tora study. The aspect of physical Shabbath observance by the body which is closest to the observance by the soul, is the preparation for Ha’Shabbath such as bathing the body. Scripture discusses the washing away by G-d of the filth of the daughters of Zion, (Yeshayah 4.44). This is presumably the source used by Rabbi Yehudah bar llai-i, who bathed himself and dressed in sheets every Erev Shabbath, and who, when dressed for Ha’Shabbath, evoked the feeling in those who looked at him that they were seeing an angel of the L-rd (Shabbat 25). The mystical dimension of the "sheets" no doubt was that he used something akin to the coverings of the Tabernacle, the ??????. Shney Luchot Ha’Brit, Vayakhel, Pekudei,

Tora Ohr. Composed in Ottomon Yisrael.

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And for not washing his clothes [he is punished] with lashes. (Mahar”i) Rashi is answering the question: Why does it say “his body?” It should have said “If he does not wash his clothes and does not bathe in water” as it is written nearby (verse 15), “[He] shall wash his clothing and bathe in water.” He answers: The verse writes “his body” [to specify that] “He is punished with excision for not washing his body, etc.” Explanation: if he did not immerse, which is the [ritual] washing of the body, his punishment is excision if he eats holy food or enters the Sanctuary. But if he did not wash his clothes and threw them into the Sanctuary, or even if his clothes touched a corpse while he was wearing them and he entered the Sanctuary while the clothes were still touching the corpse, he is exempt from excision but liable for lashes. Siftei Chakhamim, Vayikra, Perek 17:16.

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The cleansing of the body is the preparation of the inner layers, which is the removal of decontaminates which is the removal of uncleanness from its layers, which is the readiness of body and clothes to be clean before Hashem. One should wash and wear clean clothes on Shabbath for like reasons, whenever we stand before Hashem we must be bodily cleansed and once bodily clean we can be spiritual clean through the washing of our thoughts with the washing of our hands, is the washing of our complexities, which carries to the linking of mind, body and soul into a union and oneness with the Creator. While one is bathing he should be praying, that is making Teshuvah, for in the moment of cleansing, Teshuvah is the soap for the soul through Teffilot Davening from Shacharit to Seichal Selichah (The understanding of the need of forgiveness)!

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The body with its organs are one. The whole of the body exchanges thoughts and sensations regarding each its organs. For example, if the whole body thinks that a specific organ should serve it and please it, this organ will immediately know that thought and provide the contemplated pleasure. Also, if an organ thinks and feels that the place it is in is narrow, the rest of the body will immediately know that thought and sensation and move it to a comfortable place. However, should an organ be cut off from the body, they will become two separate entities; the rest of the body will no longer know the needs of the separated organ, and the organ will not know the thoughts of the body, to benefit it and serve it. But if a physician came and reconnected the organ to the body as before, the organ would once again know the thoughts and needs of the rest of the body, and the rest of the body would once again know the needs of the organ.

Baal HaSulam, “A Speech for the Completion of The Zohar.

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What Baal Ha’Sulam states is true, when a man thinks an unclean thought regarding a women, the bodily function of that thought and organ causes a reaction within man’s body that causes an extension. When a man thinks something the voice of his mind and his organs relate it throughout the impacting part of that body, that is why proper thoughts with the cleansing of the body are combined and relating.