Sources and Reasons:
One may not run on Shabbat unless one takes pleasure in running
Rambam writes in Chapter 24 of the Laws of Shabbat, halachah 4:
It is forbidden to run or jump on Shabbat, as it is stated, “And honor it by not going your own way,” meaning that your manner of walking on Shabbat should not be like your manner of walking during the week.
However, Tur, Orach Chaim 301:5, writes that young men who take pleasure in jumping and running are permitted to do so.
Similarly, Shulchan Aruch, Orach Chaim 301:1, rules that one may not run on Shabbat unless it is for a mitzvah, such as going to the synagogue or the like. However, young men who take pleasure in jumping and running are permitted.
Although exercise for medical purposes is forbidden, as Shulchan Aruch, Orach Chaim 328:42, writes that one may not exercise on Shabbat, this applies only when there is strenuous exertion causing perspiration for the purpose of medical treatment.
Is it permitted to run in order to maintain fitness?
With regard to one who wishes to run in order to maintain fitness, there is room for doubt. On the one hand, he is not considered to enjoy and take pleasure in the running, for while running he suffers and exerts himself; he merely derives satisfaction from the benefit that results from it.
In practice, Responsa Or LeTzion, vol. 2, ch. 36, responsum 12, rules that only exercise intended to cause sweating is forbidden. However, exercise not intended to cause sweating is permitted, even if one exercises with equipment, such as springs, weights, and the like. Likewise, it is permitted to run if one’s intention is to maintain physical fitness and one does not intend to sweat from that running. End quote.
However, Responsa Melamed LeHoil, vol. 1, §53, writes that ideally one should not run on Shabbat in order to maintain fitness, even though one is not doing so for medical treatment but to preserve one’s health. Nevertheless, one should not protest against those who do so.
One must ask what the reasoning of Or LeTzion is, for Shulchan Aruch permitted running only where one takes pleasure in running; yet one who runs for fitness does not take pleasure in the running itself.
It appears that this may be explained by first asking: How is it that one who takes pleasure in running is permitted to run? Is one who enjoys moving muktzeh permitted to move it on Shabbat?
It appears that the reason is that running is forbidden only when it resembles weekday running, done for a particular purpose, just as people run on weekdays for work, commerce, and the like. Therefore, running for pleasure, as well as any running not intended to reach a destination quickly, is permitted.
This may also be derived from the Sefer Mitzvot Gadol cited by the Tur, Orach Chaim 301, which is the source of this ruling. It states: “Likewise, one should not jump or run for his affairs in order to profit, but it is permitted for a mitzvah matter. It appears to me that young men who take pleasure in running and jumping are permitted, for they are not running to profit; likewise, one may go to see anything that one takes pleasure in seeing.” End quote.
From the wording of the Sefer Mitzvot Gadol, it is evident that he permitted young men who enjoy running, not because they take pleasure in the running itself, but because this is not running in order to gain something. Thus, running to maintain fitness is likewise not running for the sake of speed, but for the sake of fitness; it is done at a particular pace and appears different, and therefore involves no prohibition.
It is preferable to use the time on holy Shabbat for Torah study
Nevertheless, although there is basis to rely upon for running on Shabbat to maintain fitness, ideally it is preferable to use the time on Shabbat and Yom Tov for Torah study, and to set aside time for running during the weekdays. For our Sages already said that Shabbat and Yom Tov were given to the Jewish people only so that they would engage in Torah study on them.
See the words of Ibn Ezra on the Torah, Exodus 20:8, who writes: “For Hashem sanctified this day and designated it for souls to receive an increase of wisdom greater than on all other days; therefore it is written, ‘Hashem blessed,’ etc.”
Well known are the words of the Ben Ish Chai, who writes in his introduction to Parashat Shemot, Year Two, in the name of the kabbalists, that one hour of Torah study on holy Shabbat is equivalent to one thousand hours of study during the weekdays. Therefore, every wise person should take to heart to use the time on holy Shabbat for Torah study to the extent possible.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
