Alternative Medicine Halachic Considerations

What are the guidelines to determine if an alternative medicine or therapy is permissible or prohibited according to halacha?

When speaking about alternative medicine and therapy, there are many types, and each one is very unique; therefore, there is no one broad, generalized answer that one can give.

However, when discussing the permissibility of alternative medicines and therapy, the question can be divided into a few parts.

 If one requires life-saving medical treatment and the choice is between standard scientific evidence-based empirical medicine or alternative medicine, is it allowed for the patient to choose alternative medicine?

Do certain alternative medicines and therapies that are potentially superstition or faith-based fall in the category of 'the ways of an Amorite'[1], which is forbidden?

If the alternative medicine has roots in idolatry, would that automatically forbid the treatment even if it does not outwardly seem to be idolatry to a commoner?

Alternative Medicine vs Evidence-Based Empirical Medicine

As a general rule, when one is in a situation of pikuach nefesh (life or death) and they are considering between evidence-based empirical regular medicine by licensed doctors and alternative medicine, halacha requires that one follow evidence-based empirical medicine. The Aruch Hashulchan[2] writes that it is forbidden to act as a doctor if one is not an expert who is medically licensed by the local governmental authorities. "Nowadays, one needs to be licensed by the government to practice medicine to heal the sick. If they are not licensed and they cause someone to die, it is like they spilled their blood."

When the Lubavitcher Rebbe was asked about a healer who 'healed without medicines', the Lubavitcher Rebbe wrote[3]“It’s not understood why one would seek paths not well understood, considering that the Torah gave permission for the doctor to heal . . .”

Prohibition to Seek Magicians and Diviners

Concerning alternative medicines and therapies that do not follow a logical, empirical medical approach, is believing in their benefits forbidden like a superstition?

The Shulchan Aruch (Yoreh Deah 179:1) writes: "We do not make inquiries to astrological seers, nor to the fates. [Rama]: Because it is said, "You must be wholehearted with the Lord your G-d." (Devarim 18:13). And certainly, it is prohibited to make inquiries to magicians, diviners, and sorcerers."

The Shach writes that one who does these acts violates a biblical prohibition.[4]

Later in that section of the Shulchan Aruch (Yoreh Deah 179:6-7), "Someone who has been bitten by a scorpion: it is permitted to whisper spells for them, even on Shabbos, and even though this thing is completely ineffective, because the person is in danger. They permitted it so that they do not have tiruf hada'as [mind made insane].[5]"Someone who is being chased by a snake or scorpion: it is permitted to whisper spells to prevent them from harming one."

Why is there leniency to act in the way of the Amorites with pseudo-medical remedies, such as whispering spells that do not make sense medically speaking?

The Taz[6] and Shach[7] comment here that the allowance to whisper spells, which is otherwise forbidden, is because, for the sake of pikuach nefesh (saving a life), we could override the prohibition of whispering spells. Only by violating any of the three cardinal sins would we still not allow even for the sake of pikuach nefesh.[8]

Thus, unless the alternative medicine or therapy is rooted in idolatry,[9] there seems to be room for it to potentially be allowed if the sick person is in a matter of pikuach nefesh.[10] Even if there is no situation of pikuach nefesh, but as long as there is room to potentially rationalize and assert that the alternative medicine is naturally beneficial and free from idolatry, it should be allowed.[11]

Amber Stone Remedy

Amber stone is fossilized tree resin. Some people hang it on their body to touch their skin as they claim that it offers healing properties, such as a pain reliever, since it is said "to release succinic acid, which inhibits the formation of inflammation and reduces joint pains…" Other medical benefits have been claimed by vendors of the amber stones.

Even if there is no scientific medical data to support these claims, it still would be permissible to wear it if one believes it is naturally beneficial. In any case, wearing amber stones is not following in the ways of Amorites nor idolatry, since it is believed to be natural. At least it cannot be interpreted as a purely pagan practice.[12]

The topic of alternative medicines is complex, both in understanding the facts on how they are used and also in the halachic applications that are relevant to them. On all questions, one should consult with their Rav for halachic guidance.

[1] 'The ways of the Amorites' is a negative prohibition, and it broadly refers to acting in the ways of gentiles usually by following their superstitions. Shulchan Aruch Yoreh Deah section 179 is devoted to this topic.

[2] Aruch Hashulchan (Yoreh Deah 336:2)

[3] Igros Kodesh vol. 7 pg. 303.

[4] Shach (Yoreh Deah 179:1).

[5] The allowance of reciting these worthless spells presumably accomplishes the placebo effect, which potentially can be lifesaving.

[6] Taz (Yoreh Deah 179:4).

[7] Shach (Yoreh Deah 179:9).

[8] See Shulchan Aruch (Yoreh Deah 155:1).

[9] "Faith healing" done with people of other religious faiths is connected to the belief in idolatry and is forbidden. See Minchas Yitzchak 6:80.

[10] Shulchan Aruch (Orach Chayim 301:27), "It is permitted to go out on Shabbos with: a) the egg of a species of grasshopper known as a chargol (hung over one’s ear to relieve an earache); b) the tooth of a live fox (hung on a person who sleeps excessively)… whether it is during the week or during Shabbat. Doing so is not considered as following the ways of the Amorites. So too, with anything that is used for healing. However, if one makes something that is not recognized as something used for healing, it is forbidden because this is considered as following the ways of the Amorites. However, any incantation is permitted and not forbidden except for those that are checked and do not heal. And some worry for this regarding every amulet that is not effective because it is following the ways of the Amorites."

Shulchan Aruch Admur Hazaken writes (Orach Chayim 301:33) adds "… However, if one does an act and it is not recognizable that it is for medical healing purposes, it is forbidden because of the ways of the Amorites, that the Torah warned against it as it says, ' do not follow the statutes of the nation'…"

[11] See Rama (Yoreh Deah 178:1), who explains that whenever there is logical benefit in a certain practice done by gentiles, it is not considered the ways of Amorites.

[12] See Be'er Yachekzal (vol. 1 pg. 691).