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Answer: We start with our approach to "alternative medicine," which includes homeopathy (some use the terms interchangeably). Alternative medicine is subject to disagreement, from the grass roots to health agencies. As in most realms, extreme opinions are likely incorrect. Some treatments under the umbrella of alternative medicine are helpful; others are quackery and serve as a placebo at best (although sometimes placebos are useful). The efficacy or even safety of some medicines and treatments (homeopathic or conventional) is uncertain or varies from person to person. We are not in the position to take a stand on which treatments fall into which category. For the purpose of this general question, we will treat the remedy in question as one to which the user legitimately attributes medicinal efficacy and about which the objective observer is rightly skeptical.
It is prohibited to perform medical procedures, including ingesting medicine, to cure or calm a non-severe malady (Shulchan Aruch, Orach Chayim 328:37). The rationale is concern that one who is involved in such activity might violate Shabbat in the process, i.e., by grinding herbs (Shabbat 53b). The cases in which the prohibition does not apply fall into two broad categories: 1. When the need justifies certain halachic compromises (see Shulchan Aruch ibid. 17). Nafal l’mishkav (needing to lie down) is a classic description of such need (Rama, OC 328:37). 2. When the procedure is not considered dealing with illness or is otherwise dissimilar from cases in which there is a concern of chillul Shabbat.
In category #1, since normal Halacha is compromised, the steps taken must be truly warranted. Therefore, the Magen Avraham (328:1) allows chillul Shabbat to save a life only if the medicine is known (not theorized) to be effective (based on the Rama, Yoreh Deah 155:3 regarding eating non-kosher medicine). Therefore, even if someone is sick or suffering enough to allow medicine, he should not be allowed to use a homeopathic medicine if that is not scientifically accepted (as Halacha grants medical experts authority to determine the medical situation in a given case (Shulchan Aruch, OC 328:10)).
However, our case is different from the Magen Avraham’s in a couple of ways. On the one hand, there the need is to save a life, which brought the Pri Megadim (ad loc.) to ask why one may not try even an otherwise forbidden treatment of unknown efficacy if it is the only chance at survival. On the other hand, the violations to be waived are of a Torah level, whereas here we only need to waive a Rabbinic violation, so might even an unproven remedy not suffice? Actually, the Pri Megadim says that is specifically by a Rabbinic prohibition and not life-threatening illness that we need a proven medicine.
Might one argue that if the medicine is legitimate, it should be permitted based on need, and if it is not, it should be permitted because it is a non-medicine? Halachic logic dictates that it is not the status of medicine that causes the prohibition but that a sick person is searching for a cure that is close enough to cases of possible chillul Shabbat. In that way, homeopathic medicine is no better than conventional medicine.
Therefore, we believe that most homeopathic (see Shevet Halevi V:55) and other unproven treatments are forbidden on Shabbat (we will not get into defining what activities might be outside the realm of medicine and therefore permitted – see Mishna Berura 306:36). If one wants to use them for nagging situations that are not nafal l’mishkav, standard medicines are also problematic. Usually little is lost if one takes doses right before and after Shabbat. Presumably, one can use the leniency of inserting the medicine into a food or drink so that it is indiscernible before Shabbat and then eating on Shabbat (see Shulchan Aruch, ibid. 21; Orchot Shabbat 20:131). In unique cases, one who perceives great need and no alternatives should contact his rabbi and/or doctor.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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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.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
