Pensée juive sur Isaïe 58:3

(5) The changing of the priestly garments must be mentioned so that we will know that certain actions are not considered as falling within the definition of avodah; service. For instance, reading from the Torah in public on that occasion by the High Priest, is not avodah in the strict sense of the word. The purpose of the fast and the discomfort to be experienced, is to make the need for such a day redundant, as we read in Isaiah 58,3-14, G'd wishes that He could replace all fast days with days of joy instead. (Zachariah 8,18-19) The fasting by itself is no accomplishment. Also, fasting is not in order to attain our requests from G'd, but to cleanse us of our sins which we committed because of the enjoyment that indulging in such sins has afforded us. Compensating with discomfort for comfort obtained illegally previously, does not constitute any entitlement on our part. The word tzom, derived from the root tzamtzem, limiting oneself, can have three meanings when applied to man. This "restriction" can apply to all three parts of man, his physical functions, his emotional functions, and his intellectual functions. (6) The fact that this innuy, discomfort, affliction, is mentioned three times then, is to ensure that we understand that the Day of Atonement fulfils its function optimally only when we appreciate all the dimensions of the fast, (see comment in Parshat Emor) The fact that our sages in Yoma 81, explain the repetitions as relating to multiple discomfort such as washing, not wearing leather shoes, etc. in no way conflicts with our explanation, as the Talmudic commentary is halachah mi-Sinai, i.e. not based on any conceptual understanding of the legislation. (9) The Torah connects the prohibition of work with the fasting, to illustrate that no other activity is to interfere with our concentration on the purpose of the fast and what it stands for. That is also the reason for the word nefesh. The whole personality must be involved in the fasting process, not merely the body. The penalty for not involving the entire personality in the innuy, discomfort, is karet, since it revealed misunderstanding of the purpose of the fast. This penalty embraces the whole personality in all its three aspects, as discussed. When the Torah speaks of the work prohibition however, unconnected with the innuy aspect (as in chapter 23,31), the penalty is not spelled out. The reason for repeating the work prohibition at all, may be in order to stress the difference between mechanical offences, and those that involve one's personality. When coupled with Yom Kippur, Day of Atonement, and the specific demands of Yom Kippur, such offence invalidates the spirit of the day completely, and constitutes a grave error. This is the only holyday which demands a complete work-prohibition like the Sabbath, including all food preparation. (7) The innuy, discomfort, commences on the ninth of the month in the evening, though the effects may not be noticeable till the morning of the tenth of the month. In order for that discomfort to be felt on the tenth, it has to be commenced by abstention already on part of the ninth. (8) The word ach, in chapter twenty three, is employed to establish the connection with the avodah, sacrificial service legislation outlined in chapter seventeen of our Parshah.

There is a commandment that is essential, and it has limitations, such as the Nazirite who abstains from wine and any grape product throughout the duration of their vow. Wine increases desire and clouds the mind. We see this in the example of Daniel, who abstained from wine during Passover, even though it is only a rabbinic prohibition. Similarly, the Nazirite is prohibited from consuming vinegar, grape products, raisins, and grape seeds. They must not shave their hair, allowing themselves to appear attractive to women. The reason for this is that if one takes a vow to abstain from wine alone, they will not be fully dedicated and holy to the name of God unless they observe all the mentioned commandments. Our ancestors acted similarly on Yom Kippur, where eating is forbidden. This is the essence because any form of self-affliction that connects with the soul in the entire scripture is considered a fast. It is so because the soul's desire resides in the liver (Deuteronomy 12:20), as it is stated, "The desire of your soul." (Job 33:20) "His soul longs for food." Leviticus 7:18 states, "The soul that eats." The witnesses confirm this, as it is written in Isaiah 58:3, "Why have we fasted, and you do not see it? Why have we afflicted our souls, and you take no notice?" The reason is twofold. Similarly, in Isaiah 58:5, it says, "Is this the kind of fast I have chosen, a day for a person to humble himself? Is it only for bowing one's head like a reed and for lying in sackcloth and ashes? Will you call this a fast and a day pleasing to the Lord?" Furthermore, in Isaiah 58:5, it states, "You will call, and the Lord will answer; you will cry for help, and he will say: Here am I." I have already explained the concept in Psalm 35:13, "But as for me, when they were ill, my clothing was sackcloth; I humbled myself with fasting, and my prayer returned to my own lap." Why does the word "Nefesh" (soul) begin with a Bet in the context of fasting? It is because it is also forbidden to drink during fasting. This is found in Deuteronomy 14:23, "And you shall eat before the Lord your God, in the place that he will choose to make his name dwell, the tithe of your grain, your wine, and your oil." In the case of Daniel, in Daniel 10:12, it says, "I did not eat any choice food; no meat or wine touched my lips." This teaches us to comprehend and engage in fasting. There is no mention of bathing during fasting, and they said that one may wash if they have a seminal emission. How eager were the ancient sages! As it is said in Pirkei Avot 2:1, "Be as careful with a minor commandment as with a major one." Additionally, in Pirkei Avot 4:2, it states, "The reward for a mitzvah is a mitzvah."