Shevuot

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]?1 — R. Eleazar [b. Pedath] said: One verse states: The tabernacle of the Lord he hath defiled;2 and another verse states: For the sanctuary of the Lord he hath defiled.3 If it is not applicable to [the case of] uncleanness occurring outside,4 apply it to [the case of] uncleanness occurring inside.5 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? 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;6 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;7 but for [entering] the tabernacle he should not be liable; therefore tabernacle is mentioned, and sanctuary is mentioned.8 — R. Eleazar [b. Shammua’] argued thus; Since tabernacle is called sanctuary, and sanctuary is called tabernacle, let Scripture write either in both verses sanctuary, or in both verses tabernacle;9 why [does Scripture write] tabernacle and sanctuary? Hence, we deduce both.10 Granted that sanctuary is called tabernacle, for it is written: And I will set My tabernacle among you;11 but whence do we know that tabernacle is called sanctuary? Shall we say, because it is written: And the Kohathites, the bearers of the sanctuary set forward?12 This refers to the Ark,13 — Well then, from this verse: And let them make me a sanctuary, that I may dwell among them;14 and it is written: According to all that I show thee the pattern of the tabernacle. 15 AND HE PROSTRATED HIMSELF, OR TARRIED THE PERIOD OF PROSTRATION, Raba said: They did not teach this16 except when he prostrated himself facing inwards;17 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. 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:18 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’;19 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.20 Kneeling means upon the knees; and so Scripture says: from kneeling at his knees.21 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? 22 Raba queried: Is tarrying necessary for stripes,23 or is tarrying not necessary for stripes? For [the bringing of] a sacrifice there is a tradition that tarrying is necessary,24 but for stripes there is no tradition that tarrying is necessary? 25 sacrifice? they are both equal in sanctity, and that an unclean person entering either is liable; v. Tosaf. He dwelt in the sanctuary (i.e. Temple), that also is His mishkan (i.e., tabernacle). V. ‘Er. 2a. Rashi, for another interpretation. the wilderness was also called sanctuary. as complete prostration of the whole body; v. Suk. 53a. duration of the tarrying period, is he punished by stripes? uncleanness or of the Temple, he brings a sliding scale sacrifice; supra 14b. period of prostration.