Midrash su Levitico 16:29

1) (Vayikra 16:29) ("And it shall be to you an eternal statute: In the seventh month, on the tenth day of the month, you shall afflict your souls. And all work you shall not do, the citizen and the stranger that sojourns in your midst.") "And it shall be to you" (for atonement): and not to idolators. "an eternal statute": for the eternal house (i.e., the Temple, to exclude sacrificial mounds, where those offerings are not sacrificed.) "in the seventh month": I might think all of it; it is, therefore, written "on the tenth day of the month." "you shall afflict your souls": I might think that one should sit in the sun or in the cold in order to afflict himself; it is, therefore, written, (following:) "And all work you shall not do." I have forbidden work to you in a different context (Shabbath), and I have forbidden (non-) affliction (by eating) in a different context. Just as the work that I forbade you in a different context is work which is liable to kareth (cutting off), so, the (non-) affliction that I forbade you in a different context is such that is liable to kareth.

2) And these are (the eating of) nothar (portions of sacrifices "left over" beyond the permitted eating time) and (the eating of) piggul (sacrifices invalidated by improper intent of the officiating Cohein). Whence is (the eating of) tevel (untithed produce) to be derived? From "shall you afflict your souls," this ("your souls") serving as an inclusion.

3) I would then include tevel, which is subject to the death penalty; but I would not include neveilah (carcass), which is not subject to the death penalty; it is, therefore, written (in several places) "you shall afflict your souls" to include (all these). I would include neveilah, which is subject to a negative commandment, but I would not include chullin (mundane food), which is not subject to a negative commandment; it is, therefore, written (in several places) "you shall afflict your souls" (to include (all these). I would include chullin, which is not subject to a positive commandment, but I would not include terumah and second-tithe, which are (in some instances) subject to a positive commandment (e.g., in respect to Cohanim). It is, therefore, written "you shall afflict your souls," for inclusion. I would include terumah and second-tithe, which are not subject to "And you shall not leave over" (Vayikra 22:30); but I would not include consecrated food, which is subject to it; it is, therefore, written "you shall afflict your souls," for inclusion. Variantly: "You shall afflict your souls" — affliction which affects (the preservation of) your souls. Which is that? (Abstention from) eating and drinking.

4) It was said in the name of R. Yishmael: It is written here "you shall afflict your souls," and, elsewhere, (Devarim 8:3) "And He afflicted you, and caused you to hunger, and fed you with manna." Just as the affliction there is hunger, so, the affliction here is hunger.

5) "And all work you shall not do": I might think he should not clean greens, and not spread beds, and not rinse cups; but it follows (that this is not so, viz.:) It is written here "work," and it is written in respect to the work of the tabernacle "work." Just as "work" there involves (prior) deliberation, so, "work" here.

6) — But then, why not say that just as "work" in respect to the tabernacle connotes finished work, here, too, it connotes finished work, i.e., that he should not write a scroll, and not weave a garment, and not make a whole sieve. Whence do I derive that he should not write two letters, and not weave two strands, and not make two holes in a sieve? From "all work."

7) This tells me only of (the ban on) mundane work. Whence do I derive the same for the work (involved in performing) a mitzvah — that he should not write two letters in (holy) scrolls, tefillin, and mezuzoth, and that he should not weave two strands in the breeches (of the priestly vestments) and in the curtain (in the tabernacle)? From "all work."

8) This tells me only of work which is liable to (the penalty of) kareth. Whence do I derive the same for work that is not liable to kareth? — that one letter not be written, that one strand not be woven, that one hole not be made in a sieve? From "all work."

9) This tells me only of work in whose general category there is kareth liability. Whence do I derive the same for work in whose general category there is no kareth liability? — that he should not climb a tree, that he should not ride on a beast, that he should not swim, that he should not clap, that he should not dance? From "shabbaton shvuth" ("a resting of restings," viz. Devarim 16:31). This tells me only of mundane restings. Whence do I derive the same for restings of mitzvah? — that he not dedicate (an offering), that he not evaluate, that he not set apart, that he not take terumah, that he not take ma'aser, that he not betroth, that he not divorce, that he not refuse (a betrothal), that he not perform chalitzah (release from levirate marriage), that he not perform yibum (levirate marriage), that he not redeem fruits of the fourth year and second tithe? From "shabbaton shvuth." "citizen": This is the citizen per se; "the citizen": to include the citizen's wife; "stranger": This is the stranger per se; "that sojourns": to include the stranger's wife; "in your midst": to include bondsmen.

Rabbi Zechariah said: They read in the Torah and found written therein, "And ye shall afflict your souls" (Lev. 16:29), and on the Day of Atonement they caused a Shophar to be sounded throughout all the camp and proclaimed a fast for all Israel, old and young. Were it not for the Day of Atonement the world could not stand, because the Day of Atonement is in this world and in the world to come, || as it is said, "It is a sabbath of sabbaths unto you" (Lev. 16:31). "A sabbath" refers to this world, "sabbaths" refers to the world to come. Moreover, if all the festivals pass away, the Day of Atonement will not pass away, for the Day of Atonement effects reconciliation for serious offences as well as for slight offences. Whence do we know that the Day of Atonement effects reconciliation? Because it is said, "For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean" (Lev. 16:30). "From your sins" is not written here, but "from all your sins shall ye be clean before the Lord" (ibid.).