Whoever touches a dead body, the body of a human being who dies, and does not purify himself, defiles the Mishkan of the Lord, and that person shall be cut off from Yisrael; because the water of sprinkling was not thrown upon him, he shall be unclean; his uncleanness is still upon him.
Torah Temimah: Shevuos 16b — Rabbi Elazar says: If “Mishkan” is said, why is “Mikdash” said (v. 20)? And if “Mikdash” is said, why is “Mishkan” said? Rather, had only “Mishkan” been said I would have thought one is liable only for the Mishkan because it was anointed with the anointing oil; and had only “Mikdash” been said I would have thought one is liable only for the Mikdash because its holiness is eternal. Therefore both “Mishkan” and “Mikdash” are said.
English: If “Mishkan” is said, why is “Mikdash” said? And if “Mikdash” is said, why is “Mishkan” said? Rather, had only “Mishkan” been said I would have thought one is liable only for the Mishkan because it was anointed with the anointing oil; and had only “Mikdash” been said I would have thought one is liable only for the Mikdash because its holiness is eternal. Therefore both are said.
Mutual necessity of the two terms to cover both temporary and permanent sanctuaries.
The kares penalty for entering while impure applies both to the portable Mishkan and to the permanent Mikdash.