Reasons and Sources
Exercise for the Purpose of Sweating Is Prohibited
The Mishnah in Shabbat (147a) teaches: One may not exercise on Shabbat. The Rishonim disagree regarding the reason for this prohibition. Rashi (ibid., s.v. aval and s.v. velo) explains that exercise means vigorously rubbing the body, and the reason for the prohibition is uvdin dechol, weekday-like activity. Rambam (Hilchot Shabbat 21:28) explains that exercise means performing actions in order to tire oneself until one sweats, such as walking until one sweats or having people tread forcefully upon one’s body until one sweats. According to his view, the reason for the prohibition is that it is a “medical act,” and it is subject to the decree against grinding medicinal ingredients. The Shulchan Aruch (Orach Chaim 328:42) cites Rambam’s view, and see the Biur Halachah there (s.v. kedei), which cites Eliyah Rabbah that the primary view follows Rambam.
The Mishnah Berurah (ibid., se’if katan 130) asks how this differs from the activities cited later in the Shulchan Aruch (in the following סעיף), which are permitted because they bear no connection to grinding medicinal ingredients even though they are forms of treatment. He answers that since sweat is sometimes induced in a patient through medicinal ingredients as well, we are concerned that one may perform the alternative medical treatment. This differs from the matters listed in the following סעיף, whose treatment has no connection whatsoever to grinding medicinal ingredients; therefore, no decree was enacted.
Exercise and Massage for Refreshment
However, the Mishnah Berurah cites the Shiltei HaGiborim, who is uncertain concerning rubbing performed for those fatigued from exertion in order to restore their strength and remove their tiredness: is this comparable to medical treatment and prohibited, or not? The Mishnah Berurah concludes that according to what the Magen Avraham wrote (ibid., se’if katan 43)—that even a completely healthy person who performs any medical treatment to strengthen his constitution is prohibited (and the Mishnah Berurah rules this way above, se’if katan 120)—one cannot be lenient in this case either. This is similarly ruled in Teshuvot Seridei Esh (vol. 2, no. 30), Sefer Chut Shani (Shabbat, vol. 4, ch. 49, se’if katan 52, letter 8), Teshuvot Revavot Efraim (vol. 1, no. 222), Chemdat Tzvi (no. 22), and Nishmat Shabbat (vol. 5, no. 216).
However, in Hagahot “Ish Matzliach” on the Mishnah Berurah cited above (se’if katan 130), it is written that Maran the Shulchan Aruch’s view is to permit this. This is based on what they cite there (on Mishnah Berurah, se’if katan 120) from the words of Rabbeinu HaGRa”Y in Chazon Ovadia (Shabbat, vol. 3, p. 365), permitting the taking of sleeping pills, and in Halichot Olam (vol. 4, pp. 205 and 207), permitting a healthy person to take vitamin pills to strengthen his constitution. Thus, we rule that a healthy person may undertake medical measures to strengthen his constitution, contrary to the Magen Avraham. Accordingly, in our case as well, massage may be performed for those fatigued from exertion, to remove tiredness and provide refreshment.
Seemingly, all the words of the Mishnah Berurah and those who follow his view, who ruled stringently even regarding rubbing for refreshment and the removal of tiredness, refer to circumstances in which rubbing for medical treatment is prohibited—namely, when it is done through bodily exertion and causing sweat. In contrast, gentle massage and pressure on various points that release blood flow (reflexology and the like) are not included in this, for as stated, we rule that the entire prohibition of exercise applies when it is performed in a manner that causes sweating, where grinding medicinal ingredients is relevant. Otherwise, the matter is permitted.
Massage for Healing
In Teshuvot Or LeTzion (vol. 2, ch. 36, halachah 11), the question was asked concerning one who has bodily pains: may he have a massage on Shabbat? He answered that massage is permitted on Shabbat, provided that one does not intend to sweat through it. The sources there explain that this is based on the Shulchan Aruch, siman 306, סעיף 7, which states that treatment without tangible substance, such as treatment involving no drink or food, is permitted on Shabbat. The Acharonim explain that the decree against grinding medicinal ingredients—which led to the prohibition of medical treatment on Shabbat—does not apply here, for the decree applies only to treatment involving tangible substance, such as drink or food. Accordingly, massage, which is treatment involving neither drink nor food, is permitted. Nevertheless, if one intends to sweat through it, it is prohibited, as explained above.
This requires consideration. The Shulchan Aruch there states only that it is permitted to measure a person’s belt for one who is ill and to whisper over him, as women customarily do. The Mishnah Berurah explains there that the decree against grinding medicinal ingredients does not apply to this; it applies only to treatment involving tangible substance, such as drink or food. The wording “such as” makes clear that drink or food are not required specifically; rather, they are examples of treatment involving tangible substance. Accordingly, it seems clear that treatment through ointment and the like, which is made from ground medicinal ingredients, is also included in the decree. There are, indeed, many ointments for rheumatic pain that, beyond relieving pain, also heal inflammation, a strained tendon, and the like. Thus, the decree against grinding medicinal ingredients is applicable. So too, I have seen that Orchot Shabbat (vol. 2, ch. 20, סעיף 135) rules that a person suffering from back discomfort may not perform massage actions to relieve the pain, since back pain is sometimes treated with medicinal ingredients.
Whether It Is Prohibited as Uvdin Dechol
They write there (סעיף 160, note 223) that physiotherapy exercises done to strengthen weakened muscles are not subject to the decree against grinding medicinal ingredients, because this is a treatment that cannot be performed with medicinal ingredients. Nevertheless, one must consider whether they are prohibited as uvdin dechol. It appears that if continuous treatment is necessary for his healing, this is comparable to a case of suffering, where it was not prohibited. Furthermore, it is sometimes akin to danger to a limb, in which case even taking medicines is permitted; all the more so, there is no concern for uvdin dechol. These are their words. Similarly, Shemirat Shabbat KeHilchatah (ch. 34, סעיף 23) rules that one should not engage on Shabbat in occupational therapy or physiotherapy unless he is in the condition of a choleh she’ein bo sakanah, or unless he must continue this treatment in order to prevent deterioration.
However, regarding their concern of uvdin dechol itself: although the Mishnah Berurah (se’if katan 136) says this concerning the permission in סעיף 43 to raise the navel or ears and the like—that this applies only to someone who suffers from them, for otherwise it would at least be prohibited as weekday-like activity—the Mishnah Berurah did not state this limitation regarding exercise that does not induce sweating. Indeed, above, in siman 327, סעיף 2, the Shulchan Aruch writes: “One may apply oil and massage for pleasure by means of a shinui, namely, applying oil and massaging together; and one should not massage vigorously, but gently.” The Mishnah Berurah there (se’if katan 7) explains that the prohibition against vigorous massage is because of uvdin dechol. Yet the Mishnah Berurah himself notes there that according to his conclusion in the Biur Halachah cited above, we follow Rambam, according to whom the matter is permitted.
The Mishnah Berurah does not explain how to reconcile the apparent contradiction in the Shulchan Aruch, since what is written in siman 327 follows Rashi’s view, which fundamentally contradicts Rambam’s view. One could suggest that even according to Rambam, doing so with great force is prohibited because it is uvdin dechol; Rambam addresses a case where it is not done forcefully, but the sweating results from continuous and prolonged massage. This is also the resolution offered in Birkat Yitzchak there (Shabbat, vol. 3, p. 192). But this does not appear convincing at all, for in siman 328 as well, the Shulchan Aruch’s wording is “treading forcefully on the body.” How can we say that there the entire permission is based on its not being done forcefully?
It appears that the distinction is explicit in the differing wording of the סעיפים. In siman 327, it addresses a case in which one anoints the body with oil and the like and exercises through this; in such a case it is considered uvdin dechol. In contrast, treading upon and pressing the body with one’s hands and the like, without the aid of oils or similar substances, is not a weekday activity. Its prohibition applies only when it is done to induce sweating. Thus, Rashi’s and Rambam’s views are compatible: although each explains the Mishnah’s ruling differently, in practical terms each may agree with the other’s ruling—that vigorous anointing of the body is prohibited as uvdin dechol, while working the body through treading and the like is prohibited as medical treatment when done to induce sweating. I likewise saw this from my friend, the gaon Rabbi Y. Ben-Tzur shlit”a, in Shalmei Yehonatan (siman 328, se’if katan 81); see there what he cites in the name of Tehilah LeDavid, and examine it carefully. This was also explained by Rabbi Avraham Yair Yonah shlit”a in Sefer Orech Yamim (Shabbat, addenda, p. 15); see there.
Although it appears that the primary understanding of the Shulchan Aruch permits exercise even vigorously—unless it is done through anointing, in which case vigorous action may be prohibited; and according to the Mishnah Berurah, even this is permitted in practical halachah, although according to him the contradiction in the Shulchan Aruch remains—as stated, we nevertheless find Acharonim who are stringent in this matter: Bach (siman 328, letter 18), Machatzit HaShekel (ibid., se’if katan 46), and the Gra”Z (ibid., סעיף 47). The Rishon LeTzion shlit”a, in Yalkut Yosef (Kitzur Shulchan Aruch, Orach Chaim, siman 328, סעיף 88), first cites those who say that due to uvdin dechol, exercise on Shabbat is prohibited even when one does not intend to sweat, and those who say that exercise is prohibited only when one intends to sweat. He concludes that although the primary halachah follows the latter view, it is proper to be stringent and not exercise on Shabbat even without intending to sweat, and one who does so is praiseworthy.
Additional Considerations and References
In Shemirat Shabbat KeHilchatah (ch. 16, note 106), it is cited in the name of Maran Rabbi Shlomo Zalman Auerbach zt”l that if one enjoys the exercise itself, it may be permitted. I further saw (in the sefer Uvdin Dechol, end of ch. 5, by my friend Rabbi Tzuriel Ohayon shlit”a) that they added in his name (in Shulchan Shlomo, siman 328, addenda, letter 110) that although the Shulchan Aruch prohibited exercise, contemporary exercise is done for enjoyment, like people who do morning exercises. Such exercise may be done on Shabbat because it is done to loosen the body. Only therapeutic exercise, such as that performed for patients to loosen phlegm from the chest, is prohibited. These are his words. I am uncertain as to his view: does he permit it nowadays even when the exercise is accompanied by sweating and this is part of its purpose? This requires further study and careful analysis.
For further discussion of this topic in general, see also Teshuvot Melamed LeHoil (Orach Chaim, no. 53), Yesodei Yeshurun (vol. 5, p. 388), Teshuvot Avnei Yashfeh (vol. 5, no. 70, branch 4), and the words of Rabbi Shammai Kehat HaKohen Gross shlit”a in Alei Litru fah (issue 1421, section “Alei Orach”). See also the extensive discussion in Nishmat Avraham (p. 29 and onward) of several forms of physiotherapy, and in Emek Halachah (Assia, p. 177), which discusses massage, exercise, and physiotherapy at length. See further Uvdin Dechol (ch. 5, סעיף 25), which cites a dispute regarding a spring placed inside the palm and used to exercise for strengthening a muscle: Tzitz Eliezer (vol. 6, no. 4) and Shemirat Shabbat KeHilchatah (ch. 34, סעיף 2) permit it, while Avnei Yashfeh (vol. 5, no. 70, branch 3) and Nishmat Shabbat (vol. 5, no. 210) prohibit it.
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.
