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Answer: There is disagreement on the topic of alternative medicine. Extreme opinions are rarely right. Some treatments under the umbrella of alternative medicine are helpful, and some are quackery and serve as a placebo at best. There is also a significant category of medicines and treatments (homeopathic or conventional) whose efficacy is unclear or varies from person to person. We are not in the position to take a stand on which treatments fall into which category. This general disclaimer has added significance in the case of ingesting something non-kosher as a medication. There is significant room for leniency when ingesting non-kosher items in a not classic manner of eating for the medicinal needs of the sick (Pesachim 25b; Shulchan Aruch and Rama, Yoreh Deah 155:3). Not only do many cases of allergy not qualify as sick, but the Rama (ibid.) requires that a medicine must be proven effective for leniency to apply; this is rarely if ever true of homeopathy. So let us look at the kashrut of the ingredient in question.
Bees are sheratzim and thus not kosher, even though their honey is (Rambam, Maachalot Assurot 3:3). It is permitted to eat honey into which taste from parts of bees enters, because the taste is assumed to be negative (Shulchan Aruch, YD 81:8). One could say that this is only true when bee parts fell in accidentally, but that if one purposely put them in, he thereby gives them importance, thus preventing bitul(nullification) due to its bad taste (achshevei – Chulin 120a). Manyposkim (including Igrot Moshe, Orach Chayim II:92, Minchat Shlomo II:65) say that if the purpose of the non-kosher food is not related to its food qualities but just medicinal ones, achshevei does not apply.
In this case, we ostensibly have a simpler reason for permissibility - homeopathic solutions use trace quantities of the active ingredient, so that there is usually sixty times more kosher than non-kosher (see Shulchan Aruch, YD 98:1). On the other hand, bitul is supposed to come about by accident, whereas it is forbidden to add kosher material to arrive at criteria for bitul (Shulchan Aruch, YD 99:5). If this is done, thebitul is disqualified, and the food remains forbidden for the person who did the bitul and those for whom he did it (ibid.). Ostensibly, in this case, that is the consumers of the apis mellifica.
However, bitul is disqualified as a penalty for the sin of nullifying the forbidden food. If the food was put into a mixture in which it is batelby a non-Jew, who is obviously not forbidden to make that mixture, there is no reason to penalize him, and it is permitted, according to most opinions, for a Jew to buy the product (see Badei Hashulchan 99:38).
Bemare Habazak - Rabbis Questions (656)
Rabbi Daniel Mann
237 - Removing Hair from Eyebrows
238 - Products Containing Minute Quantities of Non-Kosher Food
239 - Imperfectly Said Tefillat Haderech
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Apparently, the product in question has an edible base (including alcohol), whose kashrut we cannot confirm, and thus ingesting may be forbidden due to the inactive ingredient. This leads us to an interesting question. Would it be permitted to give a hasgacha to this product? The Badei Hashulchan (to 99:5) says that this is forbidden because the rabbi becomes a partner in the nullification process through his instructions. However, this is logical only in a case where the rabbi has them do the process according to his instruction. If, though, the regular process renders the mixture kosher by bitul, formal halacha should allow him to inform the public of this fact. However, formal hechsherim are not generally given in such cases (see Igrot Moshe, YD II:41).
Rabbis in Midrash
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P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
