Our tradition teaches that even then, sacred work continues. Midrash Tehillim, a collection of interpretations on the Book of Psalms, sheds light on Psalm 134, "A Song of Ascents: Behold, bless the Lord, all servants of the Lord who stand in the house of the Lord at night."
What does it mean to "stand in the house of the Lord at night?" Rabbi Yochanan offers a beautiful interpretation: "These are the scholars who study Torah at night; I consider them as if they are engaged in the work [of the Temple]." Imagine that – the quiet dedication of late-night study elevated to the level of Temple service itself. It’s a powerful testament to the enduring value of learning and its connection to the Divine. The Midrash continues, "Forever may this be for Israel."
Rav Giddel, citing Rav, offers another perspective: "This refers to the altar that was built, and Michael, the great prince, stands and offers sacrifices upon it." Even now, in some ethereal realm, the service continues. And Rabbi Yochanan adds, "These are the scholars who engage in the study of the laws of the Temple service; I consider them as if the Temple was built in their time." The very act of studying the Temple rituals becomes a form of rebuilding, a way to keep the sacred space alive in our hearts and minds.
The Midrash then shifts its focus to the practical: "Raise your hands in holiness and bless the Lord." What does it mean to "raise your hands in holiness?" The text delves into rituals surrounding blessing, specifically the cup of blessing, which should be raised up from the ground a handbreadth. Rabbi Chanina bar Papa asks, "What is the meaning of 'raise your hands in holiness'?" Rabbi Shimon ben Pazi answers, "Any priest who has not washed his hands is forbidden to lift his palms, as it is said, 'Raise your hands in holiness and bless the Lord.'" The simple act of washing becomes a prerequisite for sacred action.
And then, we encounter the concept of "knocks." "Three knocks they are," the Midrash tells us. What are these knocks? The text explains: "Knock once for semicha (laying of hands) and then for shechita (slaughtering)." These refer to the ritual of offering sacrifices, as we see in Leviticus 1:4-5. "Knock once for washing hands and recite the blessing, as it is said, 'Lift up your hands to the sanctuary and bless the Lord' (Psalm 134:2)." This connects back to the earlier idea of purification before sacred acts. And finally, "Knock once for redemption and pray, 'May the words of my mouth and the meditation of my heart be acceptable before You, O Lord, my Rock and my Redeemer' (Psalm 19:15)." What follows? "'The Lord will answer you in the day of trouble' (Psalm 20:2)."
Rabbi Yosei bar Bon provides a powerful conclusion: "Whoever knocks for semicha and shechita, the issue of piggul (an invalidated sacrifice due to improper intention) does not apply to that sacrifice. Whoever knocks for washing hands and recites the blessing, the Satan does not accuse him during that meal. And whoever knocks for redemption and prayer, the Satan does not accuse him on that day."
The knocks, then, serve as a kind of spiritual armor. They represent intention, purification, and connection to the Divine. They protect us from error, accusation, and the forces that seek to distract us from holiness. They remind us that even the simplest acts, performed with intention and reverence, can have profound spiritual consequences. So, the next time you wash your hands or offer a prayer, remember these "knocks" – and the power they hold to elevate the mundane into the sacred.