Yevamot 6B

לא משבת אתה מתיירא, אלא ממי שהזהיר על השבת, אף מורא האמורה במקדש ⁠— לא ממקדש אתה מתיירא, אלא ממי שהזהיר על המקדש.

you do not revere Shabbat itself, as reverence is not mentioned in this context, but rather, one reveres He Who warned about the observance of Shabbat, so too, the same applies to the reverence stated with regard to the Temple: You do not revere the Temple itself but He Who warned about the Temple.

ואי זו היא מורא מקדש? לא יכנס אדם בהר הבית במקלו, במנעלו, בפונדתו, ובאבק שעל גבי רגליו, ולא יעשנו קפנדריא. ורקיקה מקל וחומר.

The baraita explains: And what is the reverence of the Temple? In deference to the Temple, a person may not enter the Temple Mount with his staff, his shoes, his money belt [punda], or even the dust on his feet. One may not make the Temple a shortcut [kappendarya] to pass through it, and through an a fortiori inference, all the more so one may not spit on the Temple Mount, as no disrespect is meant by the other actions, whereas spitting is repulsive even in one’s own private home, and certainly on the Temple Mount.

ואין לי אלא בזמן שבית המקדש קיים, בזמן שאין בית המקדש קיים ⁠— מנין? תלמוד לומר: ״את שבתותי תשמורו ומקדשי תיראו״. מה שמירה האמורה בשבת ⁠— לעולם, אף מורא האמורה במקדש ⁠— לעולם.

And I have derived only that one is obligated to act in this manner when the Temple is standing. From where do I derive that the mitzva to revere the Temple is in force when the Temple is not standing, i.e., that it is prohibited to be disrespectful toward the place where the Temple stood? The verse states: “You should keep My Shabbatot, and revere My Sanctuary” (Leviticus 19:30). Just as the keeping stated with regard to Shabbat applies forever, so too, the reverence stated with regard to the Temple is forever.

אלא, סלקא דעתך אמינא: תיתי מהבערה. דתנא דבי רבי ישמעאל: ״לא תבערו אש בכל מושבותיכם״, מה תלמוד לומר?

§ With regard to the issue at hand, the Talmud has not yet found an explanation as to why a specific inference was required to teach that a positive mitzva overrides a prohibition that incurs karet. Rather, it might enter your mind to say that this claim might be derived from the halakha of kindling, as the school of R' Yishmael taught with regard to the verse: “You should kindle no fire throughout your habitations on Shabbat day” (Exodus 35:3). What is the meaning when the verse states this, as the general prohibition against performing labor on Shabbat appears elsewhere?