#800: The Halachah of Bach Flower Remedies
As the popularity of homeopathic and alternative supplements grows, consumers concern for the kashrus of Bach Flower Remedies (BFRs) has become a common halachic shailah (query). The stock products of BFRs contain brandy as a significant minor ingredient, which is an issue of stam yainam (wine that has been prepared by non-Jews). However, when prepared in the conventional manner as a consumable remedy by mixing only a few drops of various products with water or other liquids,* does the minute amount of brandy in the mixture still pose a halachic issue?
Bitul (nullification) of non-Jewish wine, according to most poskim, would entail a ratio of batel b’shesh (nullified by six [times other ingredients relative to wine]). (In most kashrus applications the ratio is one to sixty; stam yainam, as a purely Rabbinic prohibition, is less stringent.) The small amount of brandy in the prepared (and diluted) mixture of BFRs easily conforms to this formula. (Even if one opts to be more stringent with brandy than with regular wine, and even if using the maximum recommended number of drops, the brandy will still total less than one sixtieth, and is therefore batel.)
But there are many other factors to consider. There is the halachic principle of chanan (chatichah na’ases neveilah—“a piece” [of non-kosher substance is absorbed in the whole and] creates [complete] non-kosher status), and it causes the entire product to be assur, so that we would need sixty times added liquid to dilute the amount of stock product used. This is possible with a few drops of the product in the prepared mixture, but not with the maximum recommended amount.
There is also a halachic concept of ein mevatlin issur l'chatchilah (we cannot nullify something forbidden in the first place). The act of taking the stock BFR products and mixing them with water to dilute them can well fall into this category of exemption to halachic bitul. In addition, there are numerous exceptions to nullifying non-kosher ingredients, even in minute amounts: a davar hama’amid (ingredient used to substantiate [a product]) never becomes nullified due to its significance within the mixture. Another exception is if the prohibited substance is present because derech asiyaso b'kach (it is a regular ingredient in the recipe)—as indeed is the case here. (For more examples of exceptions to bitul, see Halachah #536, Halachah #629 and Halachah #676).
There are, however, various halachic counter-arguments that may allow us to rely on leniencies and permit BFRs. Most significantly, there is a heter (dispensation) for a choleh (a person who is ill) to use tasteless non-kosher medication that is swallowed (See Halachah #180). However, for this heter to apply it must be ascertained that the remedy is considered a refuah bedukah (well-researched medicine). In addition to resolving whether alternative supplements are considered medicine in this context (and specifically in the case of BFRs, which have failed many clinical studies), there is the question whether these particular remedies—which are marketed to promote general physical and emotional wellness—would be included in the heter designed for a choleh.
There may still be some leniencies to be found for allowing the consumption of these and similar remedies. A knowledgeable rov should be consulted regarding individual cases and products.
* Since BFRs are considered harmless even in larger quantities, some consumers use the stock product by directly applying it to the tongue. Aside from the fact that most proponents of BFRs consider this a less effective use of the remedy, it can introduce even greater halachic issues: Even if we wouldn't consider applying the drops to the tongue “consumption” in the normal manner of eating and drinking, merely absorbing them into the body can still be assur (called sichah k’shtiya). In addition, stam yainam is assur b’hana’ah (deriving any benefit [from the forbidden substance] is prohibited, see Halachah #748) according to many poskim. Although these concerns are mitigated where a person’s health is concerned, there is less reason to apply these leniencies when alternative administration—through dilution—is available (and also therapeutically recommended).
For more about alternative medicines, see Halachah #10 and Halachah #165.