Yom Kippur and Fasting – A Biblical Exegesis*

* The opinions or possible understandings here are entirely my own, and they do not represent normative Orthodox or Karaite Judaism.

In an online discussion with a Rabbinical student, I was asked how the Karaites derived from the Torah that a fast is required on Yom HaKippurim?

My answer was twofold – either there was an understanding of Biblical Hebrew at the time, that וְעִנִּיתֶם אֶת-נַפְשֹׁתֵיכֶם means to afflict one's soul by fasting (perhaps)was an expression understood by speakers of Hebrew, or that the Torah does not specify how to afflict one's soul. And hence it is down to the individual to decide an appropriate method. The Rabbinical student was unable to understand my point. So it might be appropriate to look at how this question has been addressed by Karaites and how it is addressed by the Tanakh.

Certainly, Karaites agree that this refers to a fast, i.e. abstaining form food and drink. If anything,

the Karaites are stricter than the rabbanites, since there are less leniencies (e.g. for the frail , for children, pregnant women etc.)

The Karaite Korner website https://www.nehemiaswall.com/yom-kippur-day-atonement

also stresses the various references in the TaNaKh where people would afflict their souls by fasting.

But is this proof sufficient? Is refraining from food and drink alone, what is required?

In answer to the Rabbanite's question, it seems to me, that the Rabbanites have their tradition, which is the Oral Law, to rely on, and that defines what the Torah means for them; whereas, the Karaites have the kind of passages cited in the above website, where in the Tanach, afflicting one's soul was associated by fasting, i.e. this was the understanding of fasting by the Neviim. Hence, we don't need an oral tradition to tell us this, when the Written tradition provides enough clues!

And the use of the word Nefesh to describe appetite or throat is not totally convincing. There are other uses and meanings of this word:

For example - Leviticus 17:11

כִּ֣י נֶ֣פֶשׁ הַבָּשָׂר֮ בַּדָּ֣ם הִוא֒ וַאֲנִ֞י נְתַתִּ֤יו לָכֶם֙ עַל־הַמִּזְבֵּ֔חַ לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶ֑ם כִּֽי־הַדָּ֥ם ה֖וּא בַּנֶּ֥פֶשׁ יְכַפֵּֽר׃

For the life of the flesh is in the blood, and I have assigned it to you for making expiation for your lives upon the altar; it is the blood, as life, that effects expiation.

Here, Nefesh is blood and also the life force. So perhaps this verse indicates that the Nefesh of Yom Kippur is the blood, and that we should make a blood sacrifice?

Also, reading of Isaiah 58 in context reveals, at least to this reader, a different perspective altogether.

Verses 1-4 are criticisms of the people, who have atoned by keeping halachic fasts – similar to the Rabbanites and Karaites. They have not eaten or drunk water.

V.5 is a criticism of the very halachic fasting that is understood by both Rabbinic and Karaite yeshiva students:

5 Is such the fast that I have chosen? the day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the LORD?

The use of sackcloth and ashes were a typical mode of fasting, and are still in use by some ultra-religious people, e.g. on the Fast of Av. Why then, is Isaiah critical of the halacha? He is claimed to be either a Rabbanite or a Karaite, but he is critical of what is common between both sects!

Verse 6-10 actually provide an alternative reality, or understanding of the “fast” - presumably Yom HaKippurim.

7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh?

If Yom Kippur is about abstaining from food, then what is the point of giving food to the hungry?

י  וְתָפֵק לָרָעֵב נַפְשֶׁךָ, וְנֶפֶשׁ נַעֲנָה תַּשְׂבִּיעַ; וְזָרַח בַּחֹשֶׁךְ אוֹרֶךָ, וַאֲפֵלָתְךָ כַּצָּהֳרָיִם.

10 And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in darkness, and thy gloom be as the noon-day;

Here, Isaiah uses the word Nefesh-soul, in a totally different context from the halachic understanding. i.e. we have to use our means to help the ones afflicted. This is not about fasting, quite the opposite, it is about providing food and welfare to the needy.

These arguments presented by Isaiah provide a valid interpretation, and counter-interpretation to traditional halacha of fasting and self affliction, putting the context of self affliction into another dimension altogether.

Again, these are my personal views and I do not claim to have a binding halachic knowledge of what the correct thing to do on Yom Kippur is.