레위기 16:29의 주석

TE’ANU’ (YE SHALL AFFLICT) YOUR SOULS. Rabbi Abraham ibn Ezra has already explained — in order to silence the words of the Karaites,¹³⁴See above in Seder Vayikra, Note 277. may their name be blotted out¹³⁵See a similar expression in Ramban above, 3:9 (towards end, at Note 277). Here, however, the Hebrew expression m’chukei sheim may mean: “those whose names are blotted out” from the ranks of Israel. — that all expressions of inuy (affliction) found in Scripture together with the word “soul,” mean fasting.

לחקת עולם, even though G’d had provided a Temple wherein to perform the ritual called עבודה, sacrificial service, the Day of Atonement, in order to be fully effective, also requires that each person abstain from the kind of work forbidden on every Sabbath, as well as that he abstain from eating and drinking, i.e. עינוי.

והיתה לכם לחקת עולם, "and it shall become for you an eternal statute, etc." The reason the Torah had to add the word לכם, "for you," is that during the earlier part of the chapter G'd had told Moses to address Aaron. At this point Moses is to address the entire nation, to wit "the natural-born Jew and the stranger who had converted." The Torah wants to avoid our making a mistake and tells us that the commandment concerning the activities of the priests only appears at the beginning of the paragraph. We should not think therefore that the commandment to afflict oneself on that day applies only to the non-priests. The word לכם makes it plain that it applies to the whole nation including the priests. We might have reasoned that the priests do not need to afflict themselves, and that especially the High Priest's service on that day would take the place of the afflictions the people submit themselves to. People of the stature of Moses and Aaron might have thought that their bodies were pure enough not to have to undergo the affliction described. This is why the Torah wrote והיתה לכם, "it will be applicable to you" i.e. to Moses and Aaron. We might now have thought that the law to afflict themselves applied only to Moses and Aaron; therefore the Torah wrote האזרח והגר, "the natural-born Israelite as well as the proselyte."