Why Should the Lesson of the Keruvim Be Hidden From Plain Sight?

Based on the second essay, the lessons of the Cherubim should theoretically be for all Bnei Yisrael. They would need to know that their perfection was dependent upon unity of thought and interpersonal unity in action. Yet the following verses contradict this thought, when it states:

It is there that I will set My meeting with you, and I shall speak with you from atop the cover, from between the two cherubs, which are upon the Ark of the covenant, everything that I shall command you to the children of Israel.

The meeting place for G-d and Moshe (and Aharon on Yom Kippur) was between these two cherubs. The Bnei Yisrael never saw the cherubs as they were ensconced in the holy of holies. If this was a lesson for the Jewish people, why then did they never see it?

The Abarbanel answers, stating that prophecy comes forth through the merit of the Torah and the Jewish people, as represented by the cherubs studying it. Perhaps with this idea in mind, the first question can also be answered. Yes, it is true that there are beautiful lessons to be learned from the Cherubim for all the Bnei Yisrael. For Moshe, the lesson may have been more nuanced - the power of prophecy was dependent upon the Jewish people’s moral compass. If their compass was as focused as the cherubs’, then prophecy would be the result. Moshe, who was the greatest teacher of the Jewish people, needed to remember that it was his responsibility to teach the Torah, ensuring the focus of the Jewish people was in the right place.

Aharon only saw the Keruvim when he entered the holy of holies on Yom Kippur, the day of atonement. The Mishnah in Ethics of our Fathers tells us that we should be like the students of Aharon, love peace, chase peace, love people, and bring them close to Torah. Aharon’s main focus was to bring peace between man and his fellow, especially as his duty on Yom Kippur was to “gain forgiveness for himself and his house, and the whole of the Jewish congregation” (Leviticus 16:17). He would be visibly reminded of his responsibility by examining the cherubs.

In the book of Kings, the Cherubs which Shlomo built for his temple are mentioned. These cherubs were placed in the temple in addition to the cherubs which were affixed to the Aron.^[1] These cherubs were far larger (15 feet in height) with their wings stretching to both sides of the Aron. Also, these cherubs were facing the entrance to the holy of holies, as if looking at the one who entered there. This is recorded in Chronicles II 3:13:

The wingspread of these cherubim was thus 20 cubits across, and they were standing up facing the House.

In Exodus we are told that the Cherubs had to face one another - “Their faces were one person to his brother”, whereas here it is clear that the cherubs faced the house. Rashi is concerned by this apparent contradiction, and states:

Their faces faced the House- meaning to the inside, for their heads were not erect, so that they should appear as though looking outward, but their heads were bent and looking before them, as it is written (Exod. 25:20): “and their faces [shall be] one toward the other,” but here it says. “with their faces to the House,” but rather their heads were facing each other, and their heads were also bent toward the House, toward the inside, and the Ark was standing in the place of the wing spread of the two cherubim, and the wings of the cherubim were inclined from the wall and shielded the Ark cover and the Ark with their wings. Aside from these cherubim were the cherubim that Moses had made from the Ark cover, still attached and clinging to the Ark cover and standing upon it.

According to Rashi, the cherubs that Shlomo built in such a way that their heads were facing each other, but the gaze of their eyes would be turned towards the house.

While the Abarbanel does not explain in the book of Kings why the cherubim of Shlomo faced the entrance of the holies, his explanation in Exodus could perhaps be of use. Perhaps the lesson of the Keruvim needed to be learned not only by the High priest on Yom Kippur, but also by the masses. Therefore Shlomo created these huge cherubs which might be visible to the masses, allowing them to see the importance of love of their fellow man, as well as the love of the Torah. It also showed them that the only way for prophecy was to ensure that every Jew, especially those who were young, had to engage in Torah study.

The notion that the cherubs were shown to the masses, and not only to the Cohein Gadol is recorded in the Talmud. In tractate Yoma (54a) it states

Rav Ketina said: When the Jewish people would ascend for one of the pilgrimage Festivals, the priests would roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people.

The Talmud reinforces the idea that the cherubs were shown to the masses so that they could see that the love of G-d for them, as well as to express the reason for that love - the constant devotion that the Bnei Yisrael needed to have towards each other, and towards G-d’s Torah.

^[1] How Shlomo could have added extra Cherubs which G-d did not command to be made?Please see the answer provided by the Alshich here https://www.etzion.org.il/en/tanakh/studies-tanakh/core-studies-tanakh/shlomos-monarchy-jerusalem-2a