Jerusalem Talmud Shevuot 2.3

משנה: נִטְמָא בָעֲזָרָה וְנֶעֶלְמָה מִמֶּנּוּ הַטּוּמְאָה וְזָכוּר לַמִּקְדָשׁ נֶעֱלַם מִמֶּנּוּ הַמִּקְדָּשׁ וְזָכוּר לַטּוּמְאָה. נֶעֱלַם מִמֶּנּוּ זֶה וָזֶה. וְהִשְׁתַּחֲוָה אוֹ שֶׁשָּׁהָה בִכְדֵי הִשְׁתַּחֲוָיָה. וּבָא לוֹ בָאֲרוּכָּה חַיָּיב וּבַקְּצָרָה פָּטוּר. זוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּמִּקְדָּש שֶׁאֵין חַיָּיבִין עָלֶיהָ:

MISHNAH: If one became impure in the Temple courtyard, then was oblivious about impurity but remembered the Sanctuary, [or] was oblivious about the Sanctuary but remembered impurity, [or] was oblivious of both. If he prostrated himself, or tarried that he could have prostrated himself, or left on a lengthy path, he is liable. But on the shortest path he is not liable; this is the positive commandment in the Sanctuary about which they are not liable.

הלכה: נִיטְמָא בָעֲזָרָה כול׳. רִבִּי חִזְקִיָּה רִבִּי אִמִּי בְשֵׁם רִבִּי לָעְזָר. כָּתוֹב אֶחָד אוֹמֵר אֶת מִשְׁכַּן יְי טִמֵּא וְכָתוּב אַחֵר אוֹמֵר אֶת מִקְדַּשׁ יְי טִמֵּא. הָא כֵיצַד. לִיתֵּן חֶלֶק בֵּין לַמִּיטָּמֵא בִפְנִים לַמִּיטָּמֵא בַחוּץ. מִיטָּמֵא בִפְנִים עַד שֶׁיַּכְנִיס רֹאשׁוֹ וְרוּבּוֹ. מִיטָּמֵא בַחוּץ עַד שֶׁיִּשְׁהֶא כְדֵי הִשְׁתַּחֲוָיָה. נִיטְמָא בִפְנִים וְנִכְנָס לִפְנַיי וְלִפְנִים. נִישְׁמְעִינָהּ מֵהָדָא. הִשְׁתַּחֲוָה אוֹ שֶׁשָּׁהָה כְדֵי הִשְׁתַּחֲוָיָיה. וְכֵיוָן שֶׁשָּׁהָא לָאו כְמִי שֶׁהִכְנִיס רֹאשׁוֹ וְרוּבּוֹ. וְתֵימַר. עַד שֶׁיִּשְׁהֶא כְדֵי הִשְׁתַּחֳוָיָיה. וָכָא עַד שֶׁיִּשְׁהֶא כְדֵי הִשְׁתַּחֳוָיָיה. הֵיךְ עֲבִידָא. עַל אֵי זֶה מֵהֶן מִתְחַיֵיב. עַל הָרִאשׁוֹנָה אוֹ עַל הָאַחֲרוֹנָה. חֲבֵרַיָיא אָמְרִין. עַל הָרִאשׁוֹנָה. אֲמַר לוֹן רִבִּי יוֹסֵי. אָמְרֵי לֵיהּ. צֵא. וְתֵימַר. עַל הָרִאשׁוֹנָה. אֶלָּא כִי נָן קַיָימִין עַל הָאַחֲרוֹנָה.

HALAKHAH: “If one became impure in the Temple courtyard,” etc. Rebbi Ḥizqiah, Rebbi Immi in the name of Rebbi Eleazar: One verse says, he defiled the dwelling place of the Eternal, another verse says, he defiled the Sanctuary of the Eternal. Why is this? To state a difference between one who became inside and one who became outside. If he became impure (inside) not unless he bring his head and most of his body inside; if he became impure (outside) not unless he stay for prostrating. If he became impure inside and entered further inside? Let us hear from the following: “If he prostrated himself, or tarried that he could have prostrated himself.” If he tarried, is that not as if he brought his head and most of his body inside, but you are saying, “he tarried that he could have prostrated himself.” And here, not unless he tarried that he could have prostrated himself. How is that? About which of them does he become liable? About the first or the last? The colleagues say, about the first. Rebbi Yose told them, one says to him, leave, and you say about the first? But we must hold about the last.

תַּמַּן תַּנִּינָן. הוֹצִיאוּ לוֹ אֶת הַכַּף וְאֶת הַמַּחְתָּה. עַל אֵי זוֹ מִתְחַיֵיב. עַל הָרִאשׁוֹנָה אוֹ עַל הָאַחֲרוֹנָה. חֲבֵרַיָיא אָמְרֵי. עַל הָאַחֳרוֹנָה. אֲמַר לוֹן רִבִּי יוֹסֵי אוֹמֵר. אוֹמְרִים לוֹ. הִיכָּנֵס. וְתֵימַר. עַל הָאַחֲרוֹנָה. אֶלָּא כִי נָן קַיָימִין עַל הָרִאשׁוּנָה.

There, we have stated: “They removed the cup and the censer for him”. About which of them does he become liable? About the first or the last? The colleagues say, about the last. Rebbi Yose told them, one says to him, enter, and you say about the last? But we must hold about the first.

שִׁיעוּר הִשְׁתַּחֲוָיָה עֶשֶׂר אַמּוֹת. הֵיךְ עֲבִידָא. הָיָה בָאֲרוּכָּה עֶשְׂרִים וּבַקְּצָרָה עֶשֶׂר. הִילֵּךְ חָמֵשׁ. אִין יֵיזִיל בְּדָא חָמֵשׁ וְאִין יֵיזִיל בְּדָא חֲמֵשׁ עֶשְׂרֶה. אָמַר רִבִּי יוֹסֵי. לְעוֹלָם אֵין מִתְחַיֵיב עַד שֶׁתְּהֵא אֲרוּכָּה מְרוּבָּה עַל הַקְּצָרָה עֶשֶׂר. הֵיךְ עֲבִידָא. הָיָה בָאֲרוּכָּה שְׁלֹשִׁים וּבַקְּצָרָה עֶשֶׂר. הִילֵּךְ חָמֵשׁ. אִין יֵיזִיל בְּדָא חָמֵשׁ. אִין יֵיזִיל בְּדָא עֶשְׂרִין וְחָמֵשׁ. עַד כַּמָּה הִיא הִשְׁתַּחֲוָיָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. עַד כְּדֵי שְׁאֵילַת שָׁלוֹם בֵּין אָדָם לַחֲבֵירוֹ. אַבָּא בַּר הוּנָא בְשֵׁם רִבִּי יוֹחָנָן. עַד כְּדֵי שְׁאֵילַת שָׁלוֹם מִתַּלְמִיד לָרַב. שָׁלוֹם עָלֶיךָ רִבִּי.

The measure of prostrating is ten cubits. How is this? If the lengthy path was twenty but the short one ten. He went five. If he went in this direction, five, if in the other, fifteen. Rebbi Yose said, he never becomes liable unless the lengthy path exceed the short one by (ten). How is that? If the lengthy path was thirty but the short one ten. He went five. If he went in this direction, five, if in the other, twenty-five. What is the duration of prostrating? Rebbi Simon in the name of Rebbi Joshua ben Levi: up to a greeting from one person to another. Abba bar Huna in the name of Rebbi Joḥanan: up to a greeting from a student to his teacher, “peace be with you, my teacher.”