סוכה דאורייתא תני פסולה מבוי דרבנן תני תקנתא
- [In respect of a] sukkah, since it Is a Pentateuchal ordinance,<span class="x" onmousemove="('comment',' Cf. supra N. 6.');"><sup>10</sup></span> it [was proper categorically to] rule, 'unfit';<span class="x" onmousemove="('comment',' The suggestion of a remedy might have been misunderstood as being mere advice the neglect of which did not vitally affect the performance vfux of the precept, and so it would be concluded that ex post facto the sukkah may be deemed fit. (So according to Tosaf. s.v. a.l. contra Rashi) .');"><sup>11</sup></span> in respect of the ENTRANCE, however, since [the prohibition against moving objects about in the alley is only] Rabbinical,<span class="x" onmousemove="('comment',' Pentateuchally such a prohibition applies only to a public domain which Is sixteen cubits in width (v. Shab. 6b and 99a) ant open on at least two sides. The ALLEY spoken of in our Mishnah is less than sixteen cubits in width and is open on one side only (cf. Supra p. 1, n. 2) .');"><sup>12</sup></span> a remedy could well be indicated.<span class="x" onmousemove="('comment',' Cf. supra p. I, n. 9. There is no need for so much precaution in the case of a Rabbinical as in that of a Pentateuchal law.');"><sup>13</sup></span>
Shenei Luchot HaBerit
This is the reason the Midrash quotes only the half of the verse which speaks about Israel building a Sanctuary for G–d, i.e. hearkening to His voice. The remaining difficulty is that since this verse speaks about the construction of the Tabernacle, why does the Torah not describe it as such and prefers to call it מקדש? We know that our sages (Eyruvin 2) have said that the terms משכן and מקדש are used interchangeably. We are nonetheless entitled to know why this is so. In view of what we have said the interchangeable nature of these two terms is now quite easily apparent. The sanctity of the people of Israel is dependent upon the construction of the Temple. When it exists, the sanctity of the pairing of G–d's uniqueness and Israel's uniqueness as symbolised by the two cherubs who face each other on the lid of the Holy Ark, and who assume a position of mutual love similar to that of man and woman, is preserved (cf. Baba Batra 99 on the significance of the positions of the cherubs). Originally, the Sanctuary was called משכן because it was only a temporary, collapsible structure. Even the so-called permanent Temple built by Solomon was still referred to as משכן, because it was subject to being destroyed sooner or later. At that time, G–d's children, Israel, were expelled from their father's table. In the future, when the Temple will be rebuilt, it will be known only as מקדש, to signify that it will be an enduring structure, never again to be destroyed.
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