민수기 19:20 할라카: Sefer HaChinukh

And it is written about impurity of the Temple and its consecrated foods (Leviticus 5:2), “Or a soul that touches anything impure, etc. and it was hidden from him”; and it is stated about it all at the end of the matter (Leviticus 5:6), “And he shall bring his guilt-offering.” And the verse does not come explicitly that the liability of the impure one there would be with his entering the Temple or with his eating consecrated meat. Rather, we have understood from the tradition that it speaks about this (Shevuot 6b). And even though the thing is from the tradition, we have found the liability for excision for one who ate consecrated [food] or entered the Temple, explicit in another place, as it is stated (Leviticus 7:20), “And the soul that eats meat from the sacrifice of the peace-offering that is to the Lord and his impurity is upon him, he shall be excised”; and another verse (Numbers 19:20) states about the impure one that enters the Temple, “for the Temple of the Lord he has made impure, and he shall be excised.” And once excision has been written about its volitional transgression, there is a sacrifice for its inadvertent transgression — with our rule, that everything that is with excision for its volitional transgression, is with a sin-offering for its inadvertent transgression. And it is written about an oath of expression (Leviticus 5:4-6), “Or if a soul swears to express with his lips, etc. and it was hidden from him, etc. And he shall bring his guilt-offering.” And from where [do we know] that the liability there [for them] is with a sacrifice that varies up and down? As it is written in the section (Leviticus 5:11), “And if his hand does not reach, etc.”

That an impure person not enter the entire Temple: That any impure person is prevented from entering the entire Temple — the likeness of which in the [future] generations is all of the yard from Nikanor Gate and inwards, which is the beginning of the yard of the Israelites — as it is stated (Numbers 5:3), “and they will not render your camps impure” — meaning to say the camp of the Divine Presence. And the proof of this being among the negative commandments is that which they, may their memory be blessed, said in the Gemara (Makkot 14b), “One who enters the Temple while impure [is liable for excision], as both the punishment and the warning are written [in the Torah.] The punishment is written (Numbers 19:13) ‘the tabernacle of God he has defiled and he shall be cut off.’ The warning is written (Numbers 5:3) ‘and they will not render your camps impure.’” And they also said in the Mekhilta (Sifrei Zuta on Bamidbar 5:3), “‘Command the Children of Israel, and they shall send from the camp’ — [that is] a positive commandment. From where do we derive [the] negative commandment? Since it is written, ‘and they will not render your camps impure.’” And they said in Sifra (Sifra, Tazria Parashat Yoledet, Section 1:1), “Since it is stated (Leviticus 15:31), ‘And you shall separate the children of Israel from their uncleanliness[...],’ I might understand, whether from its midst or from its back,” meaning to say that one who approaches the Temple from its back while he is impure would be liable for excision; “it is, therefore, written in respect to a yoledet (a woman after childbirth) (Leviticus 12:4), ‘and into the sanctuary she shall not come,’” meaning to say the expression of coming is only about one who enters from the front. And there it is elucidated that the law of a yoledet and the other [cases of] impurity are the same regarding this.