The prophet Yeshayahu (58:13) mentions the requirement to "restrain your foot on Shabbat" ("Im Tashib Mi’Shabbat Raglecha"), which the Gemara explains in Masechet Shabbat to mean that "your walking on Shabbat should not be like your walking on the weekdays." Yeshayahu here refers to the obligation to walk differently on Shabbat – specifically, to walk in a slow, relaxed pace, as opposed to the hurried manner of walking during the workweek. The Sages thus inferred from this prophecy the prohibition against running on Shabbat. One may not run on Shabbat except if he runs to perform a Misva, such as running to the synagogue. It is also permissible to run on Shabbat away from something threatening, such as if one runs to seek shelter during a rainstorm, or if one runs away from a dog, from inappropriately dressed women, or from people engaged in improper speech. Generally, however, it is forbidden to run on Shabbat.
This prohibition also applies to walking in large strides. In truth, the Sages discouraged taking large strides even during the week, as this could adversely affect one’s eyesight. On Shabbat, however, beyond the potential health risks entailed, walking in large strides constitutes an outright Halachic prohibition (except, of course, in the situations described above).
It is permissible to take a leisurely walk on Shabbat, in the interest of Oneg Shabbat – enjoying oneself on Shabbat. This Halacha is mentioned by the Rama (Rabbi Moshe Isserles, Poland, 1525-1572), in his glosses to Orah Haim (301). Although the Misva of Oneg Shabbat refers mainly to spiritual delights, such as Torah study, it is nevertheless permissible to engage in other kinds of enjoyment, including leisurely strolls.
There is a debate among the Halachic authorities as to whether one may take a leisurely stroll on Shabbat for medical reasons, rather than for enjoyment. The Elya Rabba (Rabbi Eliyahu Shapiro of Prague, 1660-1712) held that such walks are forbidden. The Magen Abraham (Rabbi Abraham Gombiner, Poland, 1637-1683), however, allowed walking for health reasons, since it is not evident while one walks that he does so for medical purposes. Halacha follows the lenient position of the Magen Abraham, and thus one may walk for health purposes on Shabbat.
This applies, however, only to leisurely walking. The Kaf Ha’haim (Rabbi Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) emphasizes that running for health purposes is forbidden on Shabbat. Thus, one may not jog or run on Shabbat, neither for enjoyment nor for exercise. Besides the fact that the garments generally worn during jogging are not appropriate for Shabbat, the act of jogging itself is forbidden.
This discussion relates only to adults. Children may be allowed to run about as part of their enjoyment of Shabbat.
Summary: It is forbidden to run or walk in large strides on Shabbat, except if one runs to perform a Misva or if one runs from the rain, a dog or something else that threatens his well-being. It is permissible to take leisurely walks on Shabbat for enjoyment or for health reasons. One may not jog or run for exercise on Shabbat. Children, however, may run around outside on Shabbat.
