Shevuot 32

נטמא בעזרה ונעלמה ממנו טומאה וכו': טומאה בעזרה מנלן א"ר אלעזר כתוב אחד אומר (במדבר יט, יג) את משכן ה' טמא וכתוב אחד אומר (במדבר יט, כ) כי את מקדש ה' טמא (אם אינו ענין לטומאה שבחוץ תנהו ענין לטומאה שבפנים)

IF HE BECAME UNCLEAN IN THE TEMPLE COURT [AND WAS AWARE OF IT], THEN THE UNCLEANNESS BECAME HIDDEN FROM HIM, etc. How do we know uncleanness in the Temple court [is punishable]?<span class="x" onmousemove="('comment',' If one enters while clean, and becomes unclean in the Temple, how do we know that he must bring a sliding scale sacrifice?');">¹</span> - R'Eleazar [b. Pedath] said: One verse states: The tabernacle of the Lord he hath defiled;<span class="x" onmousemove="('comment',' Num. XIX, 13; refers to a person defiled by a dead body entering the tabernacle or sanctuary.');">²</span>

וקראי מיתרי הא מיצרך צריכי דתניא ר' אלעזר אומר אם נאמר משכן למה נאמר מקדש ואם נאמר מקדש למה נאמר משכן אילו נאמר משכן ולא נאמר מקדש הייתי אומר על משכן יהא חייב שהרי משוח בשמן המשחה ועל מקדש לא יהא חייב ואם נאמר מקדש ולא נאמר משכן הייתי אומר על מקדש יהא חייב שהרי קדושתו קדושת עולם ועל משכן לא יהא חייב לכך נאמר משכן לכך נאמר מקדש

and another verse states: For the sanctuary of the Lord he hath defiled.<span class="x" onmousemove="('comment',' Ibid. 20.');">³</span> If it is not applicable to [the case uncleanness occurring outside,<span class="x" onmousemove="('comment',' For that is deduced from the first verse.');">⁴</span> apply it to [the case of] uncleanness occurring inside.<span class="x" onmousemove="('comment',' Since otherwise the verse is superfluous.');">⁵</span>

רבי אלעזר הכי קא קשיא ליה מכדי משכן איקרי מקדש ומקדש איקרי משכן נכתוב או אידי ואידי מקדש או אידי ואידי משכן משכן ומקדש למה לי שמע מינה תרתי

But are the verses superfluous? Surely they are necessary, for it has been taught: R'Eleazar [b. Shammua'] said: If tabernacle is mentioned, why is sanctuary mentioned; and if sanctuary is mentioned, why is tabernacle mentioned?

בשלמא מקדש איקרי משכן דכתיב (ויקרא כו, יא) ונתתי משכני בתוככם אלא משכן דאיקרי מקדש מנלן אילימא מדכתיב (במדבר י, כא) ונסעו הקהתים נושאי המקדש ההוא בארון כתיב אלא מהכא (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם וכתיב (שמות כה, ט) ככל אשר אני מראה אותך את תבנית המשכן:

If tabernacle had been mentioned, and sanctuary had not been mentioned, I might have thought that for [entering] the tabernacle he should be liable, because it was anointed with the anointing oil;<span class="x" onmousemove="('comment',' And therefore possessed greater sanctity.');">⁶</span> but for [entering] the sanctuary [i.e., Temple] he should not be liable; and if sanctuary had been mentioned, and tabernacle had not been mentioned, I might have thought that for [entering] the sanctuary he should be liable, because its holiness is an everlasting holiness;<span class="x" onmousemove="('comment',' Sacrifices on bamoth ('high places') being prohibited from the time the Temple was built, even after its destruction.');">⁷</span> but for [entering] the tabernacle he should not be liable; therefore tabernacle is mentioned, and sanctuary is mentioned.<span class="x" onmousemove="('comment',' Hence, since neither is superfluous, how can the case of uncleanness occurring inside be deduced?');">⁸</span>

והשתחוה או ששהה כדי השתחואה: אמר רבא לא שנו אלא שהשתחוה כלפי פנים אבל השתחוה כלפי חוץ שהה אין לא שהה לא

- R'Eleazar [b. Shammua'] argued thus; Since tabernacle is called sanctuary, and sanctuary is called tabernacle, let Scripture write either in bo verses sanctuary, or in both verses tabernacle;<span class="x" onmousemove="('comment',' And from the superfluous verse we could deduce the case of uncleanness occurring inside.');">⁹</span> why [does Scripture write] tabernacle and sanctuary?

איכא דמתני לה אסיפא או ששהה בכדי השתחואה מכלל דהשתחואה גופה בעיא שהייה אמר רבא לא שנו אלא שהשתחוה כלפי חוץ אבל כלפי פנים אע"ג דלא שהה והכי קאמר השתחוה כלפי פנים או ששהה כדי השתחואה בהך השתחואה דכלפי חוץ חייב

Hence, we deduce both.<span class="x" onmousemove="('comment',' Because Scripture of set purpose uses tabernacle in one verse and sanctuary in the other, we may deduce also that they are both equal in sanctity, and that an unclean person entering either is liable; v. Tosaf.');">¹⁰</span> Granted that sanctuary is called tabernacle, for it is written: And I will set My tabernacle among you;<span class="x" onmousemove="('comment',' Lev. XXVI, 11; lit., 'I will set My dwelling (or, 'abode') among you'. Wherever God dwells is His mishkan; since He dwelt in the sanctuary');">¹¹</span> but whence do we know that tabernacle is called sanctuary?

היכי דמי השתחואה דאית בה שהייה והיכי דמי השתחואה דלית בה שהייה דלית בה שהייה זו כריעה בעלמא היא דאית בה שהייה פישוט ידים ורגלים

Shall we say, because it is written: And the Kohathites, the bearers of the sanctuary set forward?<span class="x" onmousemove="('comment',' Num. X, 21.');">¹²</span> This refers to the Ark,<span class="x" onmousemove="('comment',' And not to the tabernacle, for that was borne by the sons of Gershon and the sons of Merari (Num. X, 17) .');">¹³</span> - Well then, from this verse: And let them make me a sanctuary, that I may dwell among them;<span class="x" onmousemove="('comment',' Ex. XXV, 8.');">¹⁴</span>

וכמה שיעור שהייה פליגי בה ר' יצחק בר נחמני וחד דעימיה ומנו רבי שמעון בן פזי ואמרי לה ר"ש בן פזי וחד דעימיה ומנו ר' יצחק בר נחמני ואמרי לה ר"ש בר נחמני חד אמר כמימריה דהאי פסוקא וחד אמר כמויכרעו לסיפא (דברי הימים ב ז, ג) וכל בני ישראל רואים ברדת האש וכבוד ה' על הבית ויכרעו אפים ארצה על הרצפה וישתחוו והודות לה' כי טוב כי לעולם חסדו

and it is written: According to all that show thee the pattern of the tabernacle.<span class="x" onmousemove="('comment',' Ibid. 9: tabernacle in this verse is referred to as sanctuary in the previous verse; hence the tabernacle they built in the wilderness was also called sanctuary.');">¹⁵</span> AND HE PROSTRATED HIMSELF, OR TARRIED THE PERIOD OF PROSTRATION, Raba said: They did not teach this<span class="x" onmousemove="('comment',' That if he prostrated himself quickly, without tarrying the period that prostration should take, he is liable.');">¹⁶</span> except when he prostrated himself facing inwards;<span class="x" onmousemove="('comment',' To the Holy of Holies in the west.');">¹⁷</span>

ת"ר קידה על אפים וכן הוא אומר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים וכן הוא אומר (מלכים א ח, נד) מכרוע על ברכיו השתחואה זו פישוט ידים ורגלים וכן אומר (בראשית לז, י) הבוא נבוא אני ואמך ואחיך להשתחות לך ארצה:

but if he prostrated himself facing outwards, then, only if he tarried is he liable, but if he did not tarry, he is not liable. Some append this [comment of Raba] to the latter clause; OR TARRIED THE PERIOD OF PROSTRATION: This implies that prostration itself requires tarrying. Raba said: They did not teach this except when he prostrated himself facing outwards; but, if facing inwards, even if he did not tarry [he is liable;] and thus [the Mishnah] means: If he prostrated himself facing inwards [without tarrying], or if he tarried the period of prostration in his prostration facing outwards, he is liable.

בעי רבא צריך שהייה למלקות או אין צריך שהייה למלקות לקרבן גמירי שהייה למלקות לא גמירי שהייה

What is considered prostration in which there is tarrying, and what is considered prostration in which there is no tarrying? - Where there is no tarrying, that is mere kneeling; where there is tarrying, that is the spreading out of hands and feet. And what is the duration of tarrying? In this there is disagreement between R'Isaac B'Nahmani and one of his associates, namely, R'Simeon B'Pazzi (and some say, R'Simeon B'Pazzi and one of his associates, namely, R'Isaac B'Nahmani, and some say, R'Simeon B'Nahmani) ; one says: As the time taken to recite this verse:<span class="x" onmousemove="('comment',' In Hebrew.');">¹⁸</span> And all the children of Israel looked on, when the fire came down, and the glory of the Lord was upon the house; and they bowed themselves with their faces to the ground upon the pavement, and prostrated themselves, and gave thanks unto the Lord: 'for He is good, for His mercy endureth for ever';<span class="x" onmousemove="('comment',' II Chron. VII, 3. se,u vshew sse');">¹⁹</span> and the other says: As [the time taken to recite] from and they bowed till the end. Our Sages taught: Kiddah means [falling] on the face; and so Scripture says: Then Bath-sheba bowed with her face to the earth.<span class="x" onmousemove="('comment',' I Kings I, 31; , from the same root as , ; the face alone touches the ground; this is not the same as complete prostration of the whole body; v. Suk. 53a.');">²⁰</span> Kneeling means upon the knees; and so Scripture says: from kneeling at his knees.<span class="x" onmousemove="('comment',' I Kings VIII, 54.');">²¹</span> Prostration means spreading out of hands and feet; and so Scripture says: Shall I and thy mother and thy brethren indeed come to bow down to thee to the earth?<span class="x" onmousemove="('comment',' Gen. XXXVII, 10; 'bow down to earth' implies complete prostration.');">²²</span> Raba queried: Is tarrying necessary for stripes,<span class="x" onmousemove="('comment',' If, having become unwittingly unclean in the temple, he was warned to leave; but he remained, though less than the duration of the tarrying period, is he punished by stripes?');">²³</span> or is tarrying not necessary for stripes? For [the bringing of] a sacrifice there is a tradition that tarrying is necessary,<span class="x" onmousemove="('comment',' If he became unwittingly unclean in the Temple, and tarried the period of prostration while he was unaware of his uncleanness or of the Temple, he brings a sliding scale sacrifice; supra 14b.');">²⁴</span> but for stripes there is no tradition that tarryi is necessary?<span class="x" onmousemove="('comment',' Perhaps, since he remained wilfully, after being warned, he is liable for stripes, though he did not tarry the full period of prostration.');">²⁵</span>