The Cherubs

One of the most interesting elements of the Tabernacle was the Keruvim or “cherubs”, winged angels with the faces of children which were placed on top of the Ark of the Covenant. The voice of G-d came from between these two cherubs and was part of the way in which Moshe received prophecy from Hashem. What was their purpose? In the following essays, I am going to plot the development of these cherubs, comparing them to the cherubs used to guard the garden of Eden, and finally focusing on the cherubs which Shlomo (King Solomon) placed in the first temple.

Before we begin this ambitious project, there is an important verse which needs to be considered. The Torah tells us at the end of Parshas Yisro:

“You shall not make for me, gods of silver and gods of gold you shall not make for yourselves.” (Exodus 20)

Rashi here says a most startling thing - these gold and silver gods are referring to the cherubs themselves. Says Rashi:

This statement is intended to lay down a prohibition regarding the Cherubim which you will make to stand with Me — that they shall not be made of silver, for if you make any alteration in them by making them of silver and not of gold they will be before me (regarded by Me) as idols.

This Rashi is fascinating, because it shows that if one element of the cherubim is changed (to be made from gold to silver^[1]) the cherubs will no longer be holy - they will be an expression of idol worship, and that the people would serve the cherubs rather than G-d. It would seem that G-d is taking a chance, so to speak, with the creation of these cherubs. They could easily be perceived as idols, and yet G-d still commands for them to be the very vehicle from which His voice is emitted. The advantages of having them there outweigh the disadvantages, even if that disadvantage is potential idol worship. In order to understand this, the purpose and form of the cherubs needs to be understood.

The Torah has this to say about them:

You shall make cherubs of gold, they should be made of molden gold on both (parralel) sides

The Abarbanel has this to say about the Cherubs:

These cherubs were in the image of 2 children who have not got any blemishes and have not sinned at all. The one is in the form of a male, and the second in the form of a female. This is a hint to teach that for every man and woman from Bnei Yisrael it is fitting that from their youth they should constantly fill their days with Torah, studying it day and night, either by learning it or through fulfilling its commandments, because in this way they can achieve perfection.

This view suggests that the Keruvim were a baby girl and a baby boy, representing the everyman and everywoman in the Jewish people. It is only through their connection to the Torah (as represented by the tablets in the Aron) and the Mitzvot, that they can achieve their ultimate purpose. The faces of these cherubs were aimed towards each other, teaching that the ultimate purpose of the Jewish people is fulfilled when they have complete love for one another. Their wings were there as a representation of their thoughts and aspirations which should be towards heaven.

The practical implications of the representation of the cherubs is clear for those who merited to be alive when the tabernacle was made. For Jews in 21st century, its message is equally important. If we want to have a world in which G-d speaks to us, we need to truly face each other in love. No matter what our background, what level of spirituality or practice, our faces must be facing one another.

Secondly, there needs to be a sense of innocence about ourselves. The cherubs were specifically moulded in the face of children. Children are innocent. They do not see designs or improper motives behind the actions of others. They accept each other as they are.

Thirdly, the study of Torah needs to have the curiosity of children. Children are incredibly curious, as everything is so new to their eyes. In Psalms 119:92, David says:

Were not Your Torah my delight (שַׁעֲשֻׁעָ֑י), I would have perished in my affliction.

The word שַׁעֲשֻׁעָ֑י means delight, but it has the connotation of something that is fun - a toy. David treats Torah like a toy, because he has a childlike curiosity towards the words, and can find endless joy with it. Just as a child can find endless ways to play with a toy, so David “plays” with Torah. This childlike innocence is reminiscent of the cherubs.

If we want to hear the voice of G-d in our lives, the message is clear. Just as the voice of G-d was made present through the Keruvim, we need to have that same focus, towards each other, with childlike curiosity and acceptance of one another.

^[1] Why this should be so is beyond the scope of this chapter.