Giving a massage on Shabbos:[1]

Introduction:

Giving a massage on Shabbos, although does not touch upon any biblical prohibition, contains several rabbinical regulations which are rooted in the general prohibition of giving medical treatment, and a prohibition against doing mundane activity known as Uvdin Dechol. The regulations and laws depends on the type of massage given, such as a pleasure massage, versus an oil massage, versus an exercise massage, versus a physical therapy massage. Likewise, the strength used when giving the massage also plays a difference in this Halacha. The following are the laws and regulations of each of the different types of massages:

1. A pleasure massage:[2]

It is forbidden to massage one’s body with force on Shabbos even for mere pleasure, and even if oil is not being used.[3] One may however give a gentle massage throughout the entire body for pleasure purposes.

2. An oil massage [for pleasure]:[4]

It is permitted to give a gentle oil massage for pleasure purposes on Shabbos without using much force, if it is done differently than during the week. This can be accomplished by oiling and massaging the body simultaneously [i.e. putting the oil on one’s hand and then massaging the body, or to begin the massage as soon as the oil contacts the body].[5] [One, however, may not give a standard oil massage on Shabbos in which one first smears the oil onto the body and then begins to massage it. Likewise, one may not first begin the massage and only then pour the oil.[6] This applies even if one only gently massages the body for purposes of pleasure, nonetheless an oil massage may never be done the regular way as is done during the week.[7] This applies whether one is giving a massage to his own body or to another person, and certainly applies if he is giving a medical is oil massage.[8]]

3. An exercise and sweat massage:[9]

It is forbidden to massage the body on Shabbos for purposes of exercise and sweat.[10] [This applies even if a person is not sick.[11] However, some Poskim[12] rule that it is permitted to  give a gentle exercise and sweat massage on Shabbos. Other Poskim[13], however, rule that one may not do so at all, even gently.]

4. A Medical massage [i.e. physical therapy & sports massage]:

It is forbidden to give a medical massage, which includes a physical therapy or sports massage,  on Shabbos, with its normal strength.[14] [This applies even if one is slightly ill or feel slight pain in a limb, nonetheless one may not have a medical massage administered to him.[15] Furthermore, even if one is ill to the point of being bedridden, then although a medical massage may be given, it must be done with a  change from the normal way that it is done during the week.[16]]

A gentle medical massage: Some Poskim[17] rule that it is permitted to  give a gentle physical therapy or sports massage on Shabbos. Other Poskim[18], however, rule that one may not do so at all, even gently.

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[1] See Admur 327:2 “It is permitted to smear [oil] and massage [it] with one’s hand over one’s entire body for pleasure so long as it is done differently than how it is done during the week. Meaning that he is to oil and massage simultaneously [as opposed to first smearing the oil and then massaging it], [as well as that] he is to not apply force [with his hands] but rather is to do it with his hands gently.”; 328:47 “ It is forbidden to massage one’s body with force even for mere pleasure as was explained in chapter 327 [Halacha 2]. It goes without saying [that this is forbidden to be done] in order to exercise and sweat.”; Michaber 327:2; 328:42; Mishneh Shabbos 147a and Gemara 147b; Piskeiy Teshuvos 327:2 [Vetzaruch Iyun on some of his rulings there which seem either not to have a source, or even contradict the implication of the sources brought here]

[2] Admur 328:47 and 327:2; Michaber 327:2; Shabbos 147a as explains Rashi ibid; See M”B 327:7 and Biur Halacha 328:42 “Kdei” and Shaar Hatziyon 328:96 and Kaf Hachaim 327:17 and 328:235

Other opinions: Some Poskim rule it is permitted to massage the body regularly for mere pleasure, even strongly. [Rambam 21:28 as brought in Shiltei Giborim and M”A 328:46; Rabbeinu Chananael on Gemara ibid; Elya Raba 327:3; M”B 327:7 and Biur Halacha 328:42 “Kdei”; Kaf Hachaim 327:17] Some Poskim rule one may be lenient like this opinion, as this is the main opinion in the Gemara. [Elya Raba ibid; Harav Hamaggid on Rambam ibid; Biur Halacha ibid; Shaar Hatziyon 328:96; Piskeiy Teshuvos 327:2]

[3] The reason: This is forbidden due to Uvdin Dechol. [Rashi ibid; Beis Yosef 327; Tosafus Yom Tov Shabbos 22:6; M”B 327:7; Kaf Hachaim 327:16]

[4] Admur 327:2; Michaber 327:2; Mishneh Shabbos 147a and Gemara 147b; Rashi ibid; Beis Yosef 327; Olas Shabbos 37:4; Kaf Hachaim 327:14

[5] See Piskeiy Teshuvos 327:2 for other Shinuiyim, Vetzaruch Iyun as to his sources, and as to why this Shinuiy is not even recorded.

[6] Tur 328; Kaf Hachaim 327:15

[7] Implication of Admur and Poskim ibid; Piskeiy Teshuvos 327:2; Unlike Or Letziyon 2:36-11

[8] Piskeiy Teshuvos 327:2

[9] Admur 328:47; Michaber 328:42; Tur 328; Rambam Shabbos 21:28; Shabbos 147a as explains Rambam Shabbos 21:28 and Rabbeinu Chananael on Gemara ibid and certainly this would apply according to Rashi

[10] The reason: This is due to the general prohibition against administering medicinal treatment on Shabbos, in addition to the mundane act prohibition which is relevant to all strong massages, as an exercise and sweat massage requires strength. [See Admur ibid “Similarly, it is forbidden to exercise in other forms in order so one sweats for healing purposes due to a decree that one may come to grind and drink herbs which cause one to sweat.”; M”B 328:129 that this prohibition is due to the healing prohibition as at times medicine is administered to help a sick person sweat, and hence if this were to be allowed one may come to grind herbs for the sake of medicine; Piskeiy Teshuvos 327:2 footnote 17]

[11] Rambam Shabbos 21:28; Elya Raba 328:48; Kaf Hachaim 328:234 unlike implication of Tur 328 and Levush who write the term Choleh in this restriction, hence implying that it is permitted to be done for a healthy person.

[12] Implication of Michaber 328:42 “One is not to step on the body with force in order to sweat”; M”A 328:46 in name of Shiltei Giborim Shabbis 62b that even when done for healing, such as for sweating, it may be done gently

The reason: A reason to permit doing so gently is because any matter that is done by majority of healthy people may be done for purposes of healing being it does not appear like healing. [P”M 328 A”A 46]

Opinion of Admur and Michaber: It is unclear from Admur 328:47 and Michaber 327:2 if even when done for healing, such as for sweating, it may be done gently. On the one hand, from the fact that in 327 it is ruled that a strong massage is always prohibited even for pleasure implies that a medical massage is prohibited even when done weakly, as otherwise there would be no need for both laws to be written. On the other hand, the wording of the Michaber in 328, as well as possibly also the wording of Admur in 328, imply that even by medical massage it is only problematic if done with force, and it is simply saying that a not gentle medical massage is prohibited for two reasons while a not gentle pleasure massage would only be forbidden to one recent. Vetzaruch Iyun

[13] Piskeiy Teshuvos 327:2; See M”B 328:130 in which it is not clear if he means to forbid it completely or only forbids doing so with force

[14] The reason: As this is no different than a sweat or exercise massage which is itself forbidden due to it being a mundane act and a medical treatment, and hence certainly a massage that is administered for actual medical treatment such as a sports massage and physical therapy massage, is forbidden.

[15] Tur 328; M”B 328:130 and Shaar Hatziyon 328:95 that this prohibition applies even with a Shinuiy; Kaf Hachaim 328:234

[16] M”B 328:130; Piskeiy Teshuvos 327:2

[17] Implication of Michaber 328:42 “One is not to step on the body with force in order to sweat”; M”A 328:46 in name of Shiltei Giborim Shabbis 62b that even when done for healing, such as for sweating, it may be done gently

The reason: A reason to permit doing so gently is because any matter that is done by majority of healthy people may be done for purposes of healing being it does not appear like healing. [P”M 328 A”A 46]

Opinion of Admur and Michaber: It is unclear from Admur 328:47 and Michaber 327:2 if even when done for healing, such as for sweating, it may be done gently. On the one hand, from the fact that in 327 it is ruled that a strong massage is always prohibited even for pleasure implies that a medical massage is prohibited even when done weakly, as otherwise there would be no need for both laws to be written. On the other hand, the wording of the Michaber in 328, as well as possibly also the wording of Admur in 328, imply that even by medical massage it is only problematic if done with force, and it is simply saying that a not gentle medical massage is prohibited for two reasons while a not gentle pleasure massage would only be forbidden to one recent. Vetzaruch Iyun

[18] Piskeiy Teshuvos 327:2; See M”B 328:130 in which it is not clear if he means to forbid it completely or only forbids doing so with force

[19] Shiltei Giborim Shabbos 62b, brought in M”A 328:46 and M”B 328:130; M”A ibid according to Rambam Shabbos 21:28; Kaf Hachaim 327:17 and 328:235

[20] M”A ibid according to Rashi Shabbos 147a and Tur 327, and so rules Admur 327:2 as does Rashi

[21] M”B ibid based on M”A 328:43 as explained in Shaar Hatziyon 328:96

[22] See 4!

[23] Piskeiy Teshuvos 327:2; See M”B 328:130 in which it is not clear if he means to forbid it completely or only forbids doing so with force