The Torah commands in Parashat Korah (Bamidbar 18:4), “Ve’shameru Et Mishmeret Ohel Mo’ed” – that the Kohanim and Leviyim are required to guard the Bet Ha’mikdash. The Sefer Ha’hinuch explains that the Torah commands guarding the Bet Ha’mikdash not for the purpose of protecting it from thieves and the like, but rather as a display of honor to the sacred site. It goes without saying that G-d is capable of protecting His “home” from burglars and other criminals. But having guards stationed around the Bet Ha’mikdash lends it an aura of grandeur and majesty, just as royal palaces have watchmen. The Torah requires guarding the Bet Ha’mikdash in order to raise its esteem in the eyes of the people, so that seeing the Bet Ha’mikdash would leave an impression upon them. There were twenty-four groups of watchmen who guarded the Bet Ha’mikdash each night. Three groups consisted of Kohanim, who stood guard at different locations inside the Bet Ha’mikdash, and the other twenty-one groups consisted of Leviyim, who stood guard at different areas outside the Bet Ha’mikdash. There was also an official in charge of the guarding, who was called “Ish Har Ha’bayit” (literally, “the man of the Temple Mount”). He would go around to all the different guard posts during the night, holding a torch. When he approached a guard post, the guards would greet him, saying, “Ish Har Ha’bayit, Shalom Alecha,” to indicate to him that they were awake. If they did not greet him, then he would know that they were asleep, and he would strike them to wake them up. He was even authorized to singe their garments with his torch in order to punish them for sleeping and deter them from sleeping while guarding in the future. This command is binding specifically upon the male Kohanim and the Leviyim, and it applies only in the times of the Bet Ha’mikdash. If the Kohanim and Leviyim neglect this requirement, and fail to guard the Temple, they are in violation of this Misvat Aseh (affirmative command).