The Day of Atonement stands at the center of the calendar, demanding a complete physical detachment from bodily needs. The severe consequence for ignoring this requirement reflects a profound spiritual principle regarding human existence and responsibility before God. While the command to fast is introduced elsewhere, the primary approach among commentators is that the purpose here is to define the severe punishment of being cut off for anyone who violates this duty [חזקוני, אדרת אליהו, רד צ הופמן]. By focusing on the passive state of not being afflicted, rather than the active act of eating, the soul remains the continuous subject of the thought: the very soul that is not afflicted is the one that is cut off [רד צ הופמן]. Furthermore, this passive formulation implies a societal obligation. If a person refuses to fast willingly, the community is obligated to compel them [אבן עזרא, אבי עזר].
Focusing on the result of not being afflicted, rather than the physical act of eating, changes the standard legal measurements for punishment. Typically, consuming an amount the size of an olive violates dietary prohibitions. However, on the Day of Atonement, the punishment only applies if a person consumes a larger amount, equivalent to a large date. A smaller portion does not truly satisfy a person, meaning they remain in a state of affliction even after eating. For the same reason, consuming a harmful amount of food or eating items unfit for consumption, such as raw spices, does not incur punishment. These actions do not relieve the affliction but actually increase it [תורה תמימה, פרדס יוסף].
The day is defined by its core essence, serving as a foundation much like bones provide the structure and strength of a body [הטור הארוך]. This framing deliberately disconnects the obligation to fast from any external dependencies. Because the Torah extensively details the sacrifices brought on this occasion, one might mistakenly assume that the holiness of the day and the requirement to fast depend on those offerings. Therefore, it is made clear that the day itself is holy and binding, completely independent of the Temple service [הטור הארוך]. From a legal standpoint, this focus also restricts the severe punishment strictly to the day itself, excluding any additional time added just before the holiday begins [תורה תמימה].
A strong connection exists between the obligation to fast and the prohibition against working. Refraining from labor ensures that a person is not distracted by mundane matters and can focus entirely on seeking atonement [אבן עזרא]. Moreover, the severity of the work prohibition stems directly from the restriction on eating. If eating were required as it is on other festivals, work might have been permitted to prepare food [העמק דבר].
On a philosophical level, refusing to fast is not merely a legal violation but a fundamental denial of human responsibility toward God. A person who chooses to indulge on this day essentially declares a desire to sustain their physical life without submitting to the Creator. Consequently, the precise punishment is the loss of the right to exist, resulting in the complete eradication of that soul [רש ר הירש].