Physical Exercise in Jewish Thought: Health, Balance, and the Rambam’s Wisdom

The muscles of the human body, which are responsible for movement, were created with a built-in mechanism that requires reasonable use in order to function properly. A muscle that remains unused for a long period gradually atrophies, whereas moderate and regular use not only does not wear it down, but actually renews its cells, revitalizes it, and strengthens it. For this reason, among the central conditions for maintaining physical health, Maimonides (the Rambam) lists physical exertion.

In his Mishneh Torah, Sefer HaMadda (Book of Knowledge), he writes: “Another general principle they stated regarding bodily health is this: as long as a person exercises, exerts himself greatly, is not overeaten, and his bowels function properly, illness will not befall him and his strength will increase. But anyone who lives a sedentary life and does not exercise, or who withholds bodily elimination, or whose digestion is sluggish — even if he eats good foods and follows medical advice, will suffer pain all his days and his strength will weaken.”

By the term “exercise,” the Rambam does not necessarily mean what we today call formal “gymnastics” or workout routines, but rather general physical exertion —labor and activity that engage the body. Therefore, a person whose occupation involves physical labor that activates the entire body does not require additional exercise. However, one whose work does not engage all the body’s muscles must devote some time to physical exertion.

This exertion does not require excess or intensity, but it does require certain movements that activate the body’s muscles, rejuvenate and strengthen them, and help a person feel healthy and energetic in order to serve God.

Everyday Opportunities for Physical Activity

In practice, there are many everyday opportunities to fulfill this principle. For example, it is common today that when a person arrives by car at a meeting, he searches for the closest possible parking spot, and may even argue with another driver over a space. In truth, if one arrives early and is not pressed for time afterward, it is preferable to park at a reasonable walking distance and use the opportunity to walk.

The same applies to elevators. Some people are willing to wait long minutes for an elevator just to go up one floor. A wise person will seize every opportunity to activate his body’s muscles. If time allows, he will choose the stairs, even if it involves climbing several floors.

Exercise in the Modern Technological Age

In our era of technological and electronic devices that perform many tasks in place of human effort and free time for other pursuits, routine daily activity is generally insufficient. One must therefore initiate dedicated physical exercise. Even a small amount of time each day can provide the necessary benefit.

However, it must be emphasized that one should distance oneself entirely from turning physical cultivation into a goal in itself, driven by the desire for a sculpted or impressive appearance. This mindset is fundamentally false and opens the door to worldly desires. One should constantly remind oneself that the body is destined to return to dust, as stated in the Mishnah: “Know from where you came and to where you are going… From a putrid drop, and to a place of dust, worms, and decay.”

Greek culture, which denied the immortality of the soul, glorified the body as a supreme ideal. From it emerged the various branches of sport (named, as is known, after Sparta), which set aside the spirit and focused solely on the body. In Jewish tradition, however, physical exercise is meant solely to preserve bodily health, so that the body may serve as a strong and healthy vessel capable of sustaining the soul within it for many years, helping it withstand life’s trials and build its spiritual world.

The Rambam’s Promise

The Rambam assures anyone who follows these principles that he will enjoy long life in good health — unless he was born with physical deficiencies, has already harmed himself through poor habits, or suffers harm through forces beyond human control. In his words: “Anyone who conducts himself according to these paths that we have taught — I guarantee that he will not fall ill all his days until he grows very old and dies. He will not require a physician, and his body will remain whole and healthy all his life — unless his body was flawed from birth, or he had long practiced harmful habits, or a plague or famine strikes the world.”

Sensitivity Toward Others

In conclusion, it is important to stress that a person who is careful about maintaining physical health must not harm the health of his soul by adopting a condescending attitude toward others who follow social norms and habits, viewing them as ignorant or enslaved to their desires. Rather, he should respect others in his heart and judge them favorably, recognizing that they may simply be unaware of the significance of these matters. When appropriate, he may humbly explain to those who are interested the importance of maintaining health.

Just as one is obligated to guard one’s own health, so too one is obligated to protect a child’s emotional well-being and to avoid harming others. Therefore, if a child grows up among peers who consume unhealthy sweets and the parents notice that he feels constant jealousy, they should not forbid such foods entirely. Instead, they should reduce consumption to a minimum and offer healthier alternatives — without making the child feel deprived. For example, parents may agree that for every unhealthy treat the child receives at kindergarten and saves until he gets home, he will receive a tasty and healthier alternative of his choice.

Similarly, when being hosted by others, and there is concern about offending the hosts, a health-conscious person should be flexible and partake of the food served — choosing the more natural or healthier option available, even if it does not meet his usual standards. Especially since extreme and exaggerated avoidance of foods labeled “unhealthy” can itself be harmful. For instance, complete abstention from fats has been shown in some studies to increase the risk of stroke and other health problems.

Some even maintain that for the body’s detoxification system to remain functional, minimal exposure to non-health foods can be beneficial. In general, it must be remembered that excessive extremism — up to the point of “health anxiety”, is itself harmful to both body and soul. Those who observe health rules with rigidity and obsessive caution, driven by constant stress, often achieve the opposite result: they may damage their health and diminish their joy of life. Restricting one’s diet to a very narrow range of foods can also cause deficiencies in essential nutrients.

This may explain why many are puzzled by the early deaths of individuals known for their extreme and excessive health regimens. As Rabbeinu Bachya wisely said: “From caution — do not over-caution.”

Therefore, one must maintain proper balance: live joyfully and kindly, adopt a positive outlook on life, and when necessary — such as when being hosted, eat foods of average health quality (provided there are no issues of kashrut), out of respect for one’s hosts. Only if a food is genuinely harmful, or if one’s health condition requires strict avoidance, should one refrain — and then politely explain the reason.

A healthy person should maintain proper nutrition together with sensitivity toward others. The mitzvah of honoring others, in itself, serves to protect and safeguard a person.