ויקרא, פרק כ״ג, פסוק ל״א

The sanctity of the Day of Atonement and its strict boundaries against labor transcend physical borders and historical eras, retaining their full force even without the Temple service. The absolute command to cease all labor encompasses the entire twenty-four-hour period and serves as a central pillar in the atonement of the Israelites throughout history.

The emphatic instruction to avoid all work catches the attention of commentators, as this restriction was already outlined earlier. One perspective notes a contrast with other festivals [ביאור יש״ר]. On most holidays, only specific types of labor are forbidden, allowing for food preparation and carrying items. Because eating and drinking are strictly banned on the Day of Atonement, one might mistakenly assume that acts like carrying or kindling a fire are permitted. Therefore, the instruction clarifies that absolutely all labor is forbidden, mirroring the strict laws of the Sabbath.

The primary approach among commentators is that this repetition serves to extend the ban on work into the nighttime hours [רש״י, מזרחי, תורה תמימה, שפתי חכמים, גור אריה, דברי דוד, ברכת אשר על התורה]. Earlier instructions focused on the day itself, which could be misunderstood to mean that the prohibition and its severe spiritual punishments apply only while the sun is shining, or only during the peak of the day without adding extra time from the ordinary weekday. The repeated warning ensures that working at night is treated with the exact same severity as working during the day. Additionally, stating the ban again serves to multiply the number of violations incurred by someone who breaks the rules of the holiday [רש״י]. Others suggest it creates a direct link between the ban on work and the declaration that this law is eternal [אבן עזרא, חזקוני]. Another view maintains that the repetition points to very specific restrictions, such as cutting and preparing vegetables when the Day of Atonement falls on a Sabbath [העמק דבר].

This instruction establishes the Day of Atonement as an eternal, absolute law across all generations and locations, completely independent of a specific place or time [רש ר הירש]. The concept of a generation is closely tied to the idea of a physical dwelling, indicating that this law remains in effect as long as human beings dwell in the world [אם למקרא].

The emphasis on observing the day in all dwelling places carries profound meaning, especially for times of exile. Without the Temple, the altar, the High Priest, or the scapegoat, one might despair and think that the forgiveness of sins is no longer possible. Therefore, it is stressed that even in the exile of the Israelites, when the original Temple service is absent, the simple acts of absolute rest from labor and physical affliction still achieve their purpose. By resting the body from food and work, a person draws down the inherent holiness of the day and brings about complete forgiveness. This physical and spiritual withdrawal serves as a full, enduring replacement for the sacrificial service that is no longer available [ספורנו, תורה תמימה, אלשיך].