Rabbi Yehuda Finchas
It was 5:45am. Jack awoke with stiffness radiating through his lower back. Another morning, another battle just to get out of bed. His physiotherapist had prescribed a daily stretching routine – fifteen minutes of simple, focused movements to manage his chronic pain. Without the stretching, standing through Shaharit would be very difficult and would affect his kavanah. His heart was ready to pray – but his body was not. A question weighed on him: “Rabbi, can I do these stretches before tefillah? And what about on Shabbat?”
Stretching Before Shaharit
The Shulhan Aruch (Orach Chaim 89:3) cautions against engaging in personal affairs before Shaharit, underscoring the principle of directing one’s heart first to Hashem in prayer before tending to personal needs. However, poskim note important exceptions. In an unpublished letter, Hacham Yitzchak Yosef rules that light morning exercise is permitted before Shaharit when necessary for physical function. Citing different poskim, he explains that if the activity is for healing or necessary to allow a person to stand and pray properly it is permitted. Since its purpose is to enable proper avodat Hashem, such activity is itself considered preparation for prayer (see Yalkut Yosef, Tefilla, Siman 89).
Stretching on Shabbat
And what about Shabbat morning? Hacham Ovadia Yosef, zt”l, in Chazon Ovadia (Shabbat, vol. 3, pp. 386–389), permits light stretching on Shabbat, provided it is neither strenuous nor is intended to induce sweating. When performed for general well-being, these movements are not considered uvdin dechol (weekday labor) and are therefore allowed.
More vigorous forms of exercise – running, strength training, or any activity aimed at exertion – are prohibited on Shabbat. As the Gemara (Shabbat 113b) and Shulhan Aruch (O.C. 301:2) explain, the verse in Yeshayahu (58:13) commands us to “restrain your foot on the Shabbat,” indicating that even our manner of walking must differ – it must be calmer, more dignified, and mindful of the day’s kedusha. The Rambam (Hilchot Shabbat 24:4) adds that this precludes running unless it is for the sake of a mitzvah, such as running to get to minyan on time. Gentle stretching that enables one to pray and function comfortably fits within the halacha; intensive workout sessions do not.
When Exercise Becomes a Mitzvah
Maintaining one’s health is not merely advisable – it is a mitzvah. The Rambam writes in Hilchot De’ot (4:1) that “as long as a person exercises and exerts himself, sickness does not befall him, and his strength increases.” In Moreh Nevuchim (3:25), he warns against engaging in activity merely for amusement or physical pleasure. Rather, every action should serve a higher goal. Exercise, when done to maintain vitality and strength for avodat Hashem, becomes elevated – supporting deeper Torah study, more focused tefillah, and acts of hesed performed with energy.
This understanding is reinforced by the Torah’s commandment to guard one’s health: “And you shall exceedingly guard your souls – V’nishmartem me’od lenafshoteichem” (Devarim 4:15). Rav Yochanan Vozner writes that when exercise is medically advised, it elevates physical activity to the status of a mitzvah. With proper kavanah (intention), every therapeutic movement becomes an act of Divine service (Responsa Chayei Halevi, vol. 6:118).
Conclusion
Exercise in Judaism is not about glorifying the body, but is about preserving the vessel that carries the neshama and enables it to fulfill the will of Hashem.
Whether pre-Shaharit stretches on a weekday or gentle movements on Shabbat morning, when done with the intent to serve Hashem more fully, every step, every stretch, becomes sanctified. Jack’s morning stretches reflect preparation to his tefilla, as he recites in the daily berachah each morning: “Baruch zokef kefufim”- “Blessed is He who straightens the bent.” Jack does not merely prepare to face the day, but he prepares to stand upright before the King of kings.
Rabbi Yehuda Finchas is a worldwide expert, lecturer, and author on Medical Halacha. He heads the Torat Habayit Medical Halacha Institute. His latest book is “Brain Death in Halacha and the Tower of Babel Syndrome.” To contact Rabbi Finchas, email rabbi@torathabayit.com.