Vayakhel | The Mysterious Keruvim

 

          In this week's parasha, the nation commences the monumental project of building the mishkan (tabernacle).  After constructing the tent of the mishkan, the Torah recounts the construction of its vessels.  The most important of the vessels, and the heart of the mishkan, is the ark.  It lies in the holy of holies, the innermost chamber of the mishkan (see Exodus 26:34).  In the ark is kept the "covenant," the stone tablets received by Moses from God (25:16) on Mt. Sinai.  Our parasha recounts the construction of the ark:

"Betzalel made the ark of shittim wood, two and a half cubits long, a cubit and a half wide, and a cubit and a half high.  He overlaid it with pure gold within and without, and made a rim of gold to it round about ... He made the covering of pure gold, two and a half cubits long and a cubit and a half wide.  He made two keruvim of gold, hammered out of one piece, at the two ends of the covering: one keruv at one end and the other keruv at the other end; he made the keruvim of one piece with the covering, at its two ends.  The keruvim had their wings spread out above, shielding the covering with their wings.  They faced each other; the faces of the keruvim were turned toward the covering." (Exodus 37:1,2,6-9)

I.  No Gods of Gold

          What lies in the holy of holies, on top of the ark?  Two keruvim, golden images, spreading their wings across the covering of the ark!  This is perhaps the most shocking image found in the Scripture!  One of the most basic themes of Torah is its opposition to idolatry.  The second of the ten commandments instructs, "You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above, or on the earth below ..."(Exodus 20:4).  Yet,  in God's very own abode, we find sculptured images.  Our sages acknowledge the singularity of this commandment in the following interpretation in the Mekhilta of Rabbi Yishmael ('Tannaitic halakhic midrash' on Exodus, compiled at end of the 4th century):

"'You shall not make any gods of silver, nor shall you make for yourselves any gods of gold' (Exodus 20:20) - 'Why was this verse stated?'  Since it is written 'you shall make two keruvim of gold' (25:18), one might say, 'I will make four keruvim,' states the Torah '[you shall not make...] gods of gold' - If you make more than two [keruvim] they are like gods of gold ... 'nor shall you make FOR YOURSELVES' - In order that one not think that since the Torah permitted to [make the keruvim] in the Temple he will also make [sculptured images] in synagogues and in houses of study, the Torah states 'nor shall you make FOR YOURSELVES.'" (Mekhilta de-bachodesh chapter 10)

          Our Sages question why it was at all necessary to explicitly forbid the making of gods of silver and gold.  This could have been understood from the general prohibition against making sculptured images.  The Sages answer that this verse is a response to the commandment to make the keruvim.  The keruvim are an exception to the rule.  One may not conclude from the commandment regarding the keruvim that golden images are permissible.  It is forbidden to add a keruv in the mishkan, and they are prohibited in any location outside of the mishkan.  This is inferred from the verse's specification "nor shall you make FOR YOURSELVES."  God states, while I permit it in My temple, I prohibit you from making it for yourselves.

It is evident from this interpretation that the keruvim are an exception.  They are problematic in that they may result in idolatry, in forbidden imitations.  According to our Sages, the purpose of the verse prohibiting golden gods is to prevent any misconception which might result from the keruvim.  What requires further elaboration is why God would give such a problematic commandment in the first place.  What differentiates the keruvim from other forms of idolatry?  The Chizkuni (Rabbi Chizkiya ben Manoach, France, mid-thirteenth century) focuses on this very question:

"'Their [the keruvims'] faces shall look one to another' (25:20) - These words prove that [the keruvim] were not intended as images to be worshipped.  Were there only one [keruv], or if one faced the people and the other faced the other keruv, there would be room to claim that it was made to be worshipped.  However, since they faced each other, and both looked down at the covering behind which lies God's presence and the Torah, and they could only be seen by the high priest ... once a year [on the day of atonement], it is clear that they were there only for decoration, like servants, as is written 'Seraphim' [angels] stood in attendance on Him [God].'" (Isaia 6:2)

          According to the Chizkuni, the fact that there was not one, but two keruvim, as well as the fact that they faced each other, prove that one keruv was not superior to the other and that they were not idols.  Moreover, their facing down towards the ark gives the impression of their being subservient to a higher power.

          The Shadal (Rabbi Shmuel David Luzzatto, Italy, 1800-1865) adds an additional proof demonstrating that the keruvim are not holy.  The verses relating to the commandment to build the ark conclude as follows: "Place the covering on top of the ark, and in the ark you shall put the testimony that I will give you.  There I will meet with you and impart to you - from above the covering, from between the two keruvim that are upon the ark of the testimony - all that I will command you concerning the Israelite people" (25:21, 22).  The Shadal infers the following from these verses:

"Prior to stating that [God] will meet with you and impart to you from above the covering ... the Torah states what is to be placed inside the ark, to teach us that the holiness of the ark stems from the stone tablets within it and not from its covering or from the keruvim."

          It is the tablets which ultimately invest the ark with holiness and not the keruvim on top of the ark.

II.  The Keruvim

          After rejecting the possibility of regarding the keruvim as connected in any way, to idolatrous conceptions, let us attempt to understand what the keruvim represent.  First, on a most basic level, what are keruvim?

          According to the Rashbam (Rabbi Shmuel ben Meir, France, 1080-1160) and the Chizkuni, keruvim are "large winged birds."  This leads us to ask, what are sculptures of birds doing in the holy of holies?  The symbolism is quite apparent.  The keruvim birds, with their spread wings, reveal the source of the stone tablets within the ark.  They are the words of God originating from above, from the heavens.  The keruvim declare the divine origin of the commandments.

          However, the majority of the commentators are not of the opinion that the keruvim were simple birds.  They base themselves on the appearance of the term keruvim in other contexts in Scripture.  This mysterious creature appears in several places in the Bible.  The first is in the book of Genesis:

"And the Lord God said, Now that the man has become like one of us, knowing good and bad, what if he should stretch out his hand and take also from the tree of life and eat, and live forever!  So the Lord God banished him [man] from the garden of Eden, to till the soil from which he was taken.  He drove the man out, and stationed east of the garden of Eden the KERUVIM and the fiery ever-turning sword, to guard the way to the tree of life." (Genesis 3:22-24)

          According to these verses, the function of the keruvim is to guard the tree of life.  Rashi comments on the verses in Genesis that the keruvim are "angels of destruction."  The Chizkuni adds that they are "creatures who frighten those who behold them and who carry 'fiery swords.'"  The image arising from these commentators is one of frightening and powerful creatures which prevent the intrusion of human beings into domains which are off-limits.  If we apply this to the mishkan, the purpose of the keruvim images is to "protect" the ark and guard it from undesired 'raiders.'

          However, the keruvim also appear frequently in the prophecies of Ezekiel, in his description of the chariot of God.  They are the creatures which drive God's chariot:

"I could see that there were four wheels beside the keruvim, one wheel beside each of the keruvim ... Then the presence of the Lord left the platform of the House and stopped above the keruvim.  And I saw the keruvim lift their wings and rise from the earth, with the wheels beside them as they departed; and they stopped ... with the presence of the God of Israel above them." (Ezekiel 10:9,18,19)

          So, too, in the book of Samuel:

"He [God] rode upon a keruv and did fly and He was seen upon the wings of the wind." (Samuel II 22:11)

          Although difficult to grasp, these cryptic verses imply that the keruvim are the creatures upon whom the Lord 'travels.'  The keruvim are God's angels.  These verses prompted the Rambam (Rabbi Moshe ben Maimon, Egypt, 1138-1204) to propose the following explanation for the keruvim:

"The fundamental belief in prophecy precedes the belief in the Law, for without the belief in prophecy there can be no belief in the Law.  But a prophet only receives divine inspiration through the agency of an angel.  Comp. 'The angel of the Lord called' (Gen. 22:15); 'The angel of the Lord said unto her' (ibid. 26:11); and other innumerable instances.  Even Moses our Teacher received his first prophecy through an angel.  'And an angel of the Lord appeared to him in the flame of fire' (Exod. 3).  It is therefore clear that the belief in the existence of angels precedes the belief in prophecy, and the latter precedes the belief in the Law ....

In order to firmly establish this creed, God commanded [the Israelites] to make over the ark the form of two angels.  The belief in the existence of angels is thus inculcated into the minds of the people, and this belief is in importance next to the belief in God's Existence; it leads us to believe in Prophecy and in the Law, and opposes idolatry.  If there had only been one figure of a keruv, the people would have been misled and would have mistaken it for God's image which was to be worshipped, in the fashion of the heathen; or they might have assumed that the angel [represented by the figure] was also a deity, and would thus have adopted a Dualism.  By making two keruvim and distinctly declaring 'the Lord is our God, the Lord is One,' Moses clearly proclaimed the theory of the existence of a number of angels; he left no room for the error of considering those figures as deities, since [he declared that] God is one, and that He is the Creator of the angels, who are more than one." (Guide for the Perplexed, Part 3, chapter 45)

          The keruvim carry a theological message; they teach us about the existence of angels.  The presence of the keruvim in the mishkan proclaim that, in addition to God, angels exist who are His messengers.

          The Ramban (Rabbi Moshe ben Nachman, Spain, 1194-1274) agrees that the keruvim represent the angelic keruvim described in the prophetic visions.  However, he identifies a different message behind the keruvim sculptures in the mishkan:

"Because He had commanded that 'the keruvim shall spread out their wings on high,' but had not said why they should be made altogether, and what function they should serve in the Tabernacle, and why they should be in that form, therefore He now said, 'and you shall put the ark-cover' with the keruvim, for they are all one, 'above upon the ark,' because 'in the ark you shall put the Testimony that I shall give you,' so that there be for Me a Throne of Glory, for there will I meet with you and I will cause My glory to dwell upon them, 'and I will speak with you from above the ark-cover, from between the two keruvim' because it is 'upon the ark of the testimony.' (25:22)  It is thus identical with the divine Chariot which the prophet Ezekiel saw, of which he said, 'This is the living creature that I saw under the God of Israel by the river Chebar; and I knew that they were keruvim.' (Ezekiel 10:20)  This is why He is called 'He Who sits upon the keruvim,' (I Samuel 4:4) for they spread out their wings on high in order to teach us that they are the Chariot who carry the Glory ...

The keruvim which Ezekiel saw carrying the Glory are the pattern of the keruvim [on high], and the keruvim which were in the Tabernacle and in the Sanctuary were of a likeness to them."(Ramban 25:21)

          The images of the keruvim over the ark represent the keruvim who lead God's 'chariot.'  The ark is, thus, representative of God's chariot in heaven.  Hence, the purpose of the keruvim is not to promulgate the idea of the existence of angels.  Rather, it is to reveal the essence of the ark and consequently, the mishkan, as a whole.  The ark and the mishkan are God's 'chariot' on earth.

          According to the Shadal, the etymology of the word keruv supports this interpretation.  The word keruv has the three lettered Hebrew root 'crav,' 'caph-reish-bet,' which is a play on the root 'rachav,' reish-caph-bet, to ride.  The keruvim are the creatures on whom God 'rides.'

          Our Sages suggest a different etymology of the word keruv which leads them to an alternative explanation of what a keruv is:

"What is the derivation of the word keruv?  Rabbi Abbahu said, 'LIKE a child,' for in Babylon they call a child 'ravia' (Babylonian Talmud, Tractate Sukka 5b).

          According to Rabbi Abbahu the Sage, 'caph,' the first letter in the word keruv, is the 'caph' of comparison.  The etymology of the word keruv is 'ke' - like, 'ravia' - a child.  Hence, a keruv resembles a child; it has a child's face but also has wings.  What is the idea behind the presence of these child-like sculptures on the ark?  The Abrabanel (Don Isaac Abrabanel, Spain, 1437-1508) offers the following explanation:

"The keruvim in the mishkan resembled two little unblemished children who never tasted sin.  One had the appearance of a male and the other of a female hinting that every man and woman of the nation of Israel should, from childhood, consistently spend their time learning the divine Torah and delve in it day and night either by reading it or by practicing its commandments.  Only through this will they achieve perfection and happiness."

          The child-like keruvim urge the people of Israel to adhere to the Torah from infancy and announce that he who does so from a very young age and consistently throughout his life, will inculcate the ways of the Torah and, thus, like the keruvim, merit dwelling in the House of God.  The Abrabanel maintains that the keruvim were of different genders.  The source for this novel idea is the interpretation of our Sages:

"Rabbi Katina said: Whenever Israel came up [to the Temple] for the festival, the curtain [of the sanctuary] would be removed for them and the keruvim, whose bodies were intertwined, were shown to them.  Then [the onlookers] would be thus addressed: Look!  You are beloved before God as the love between man and woman" (Babylonian Talmud, Tractate Yoma 54a)

          The male and female keruvim symbolize the fervent love between God and the people of Israel.  The keruvim, located at the point of juncture between God and Israel, the place from which the voice of God speaks to His people, express the love connecting the Almighty and the nation.

          So far, we have raised different possible explanations for what the keruvim are.  The interpretations include birds, frightening guardians of the ark, angels who drive God's chariot, or baby-faced winged images.  In addition to defining what keruvim are, the commentators also turn their attention to the details in the Torah regarding the position of the keruvim on top of the ark.  The Torah states that the keruvim:

1) Had wings spread out above, shielding the covering.

2) Faced each other.

3) Had their faces turned toward the covering (37:9).

          What ideas are embedded in all these descriptions?  Rabbeinu Bechayei (Rabbi Bechayei ben Asher, Spain, end of 13th beginning of 14th century) offers the following explanation for the third detail:

"The faces of the keruvim were turned toward the covering" (25:20) - "like a student who lowers his eyes in reverence of his rabbi."

          The keruvim facing downward is a sign of respect for God.  It expresses the idea that no one is in a position to look directly at God; standing before God requires humility.

          The Abrabanel offers a fascinating and yet totally different interpretation which encompasses all three details regarding the position of the keruvim:

"[The keruvim] express the idea that whoever goes by the title of Israelite should have his 'wings,' his thoughts, directed skyward, namely, for the purpose of worshipping the Creator, blessed be He, and performing the commandments between man and God.  In addition, they [the keruvim] faced each other, signifying brotherly love and the keeping of the commandments between man and his fellow man.  The Torah then adds that the keruvims' faces were turned down looking toward the covering stating that in relation to both these domains, namely, commandments relating to man's relationship with God and commandments relating to man's relationship with his fellow man, one should behave according to the Torah in the ark, and should have his sights set constantly towards the Torah."

          In contrast to Rabbeinu Bechayei who interpreted the keruvims' facing downward as an act of reverence, of not looking directly towards God, but rather, looking AWAY from Him, the Abrabanel interprets this detail in a positive sense, as looking TOWARDS the ark, towards the Torah.  Just as the keruvim face down towards the ark, so should man look towards the Torah for guidance.  The Torah guides us both in our relationship with God, as intimated by the keruvims' wings spread upwards, and in our relationship with others, as intimated by the keruvims' facing each other.

          We will conclude with Rabbi Hirsch's (Rabbi Samson Raphael Hirsch, Germany, 1808-1888) inspiring explanation of the keruvim and the symbolism behind them:

"We find keruvim in the Holy Scriptures having two definite meanings:

a) as watchers and protectors

b) as bearers of the Glory of God

As watchers and protectors of the way to the Tree of Life keruvim were appointed (Gen. 3:24). ...

With no less uncertainty do we find their meaning 'bearers of the Glory of God.'  Borne by a keruv, God hurries, world-shatteringly to the rescue of His servant David.  (Ps. 18:11).  In Ezekiel chapters 9 and 10, keruvim are described as the bearers of God's glory. ...

Here, too, the keruvim appear quite clearly in this double function of protectors and bearers.  The very description of the attitude they are to be given, implies this.  'The keruvim are to have their wings spread upwards covering the ark, their faces directed one to the other; "toward the cover are the faces of the keruvim to be directed".  The function of protecting and guarding is quite explicit.  The covering of the ark with their wings and their faces being directed downwards onto the cover, clearly express this.  But the other function, too, the bearing of the Glory of God, seems to be expressed in the wings spread upward.  Their wings are to be spread upwards to bear Something from above.  The wings spread protecting above the cover and also upwards fulfilled simultaneously the double function.  They protected the cover and bore the Glory of God...

Now the keruvim are not described as being direct guardians and protectors of the Tablets themselves but of the covering of the ark.  The keruvims' wings cover the covering of the ark and they face down toward the covering.  Both their mental concentration (facing) and their actual material protection (wings) are directed to the covering.  But, on the other hand, as the keruvim are nothing separate from the covering but are parts of the cover itself, which, after it has completed the actual protection of the Tablets rises up above itself, and becomes its own keruvim which protect ITSELF and become bearers of the Glory of God, the following idea is strikingly expressed:

By guarding and taking care of God's Torah, one becomes a keruv for oneself, and for God.  The protection one gives to God's Torah becomes one's own protection, and at the same time makes one become a bearer of the Glory of God on earth.

With every effort Israel makes to carry out and protect God's Torah, they achieve their own preservation, and further their own well-being and happiness, and prepare themselves to be the home of the Glory of God on earth.  Israel, using their powers of intelligence and conscientiousness in the fulfillment of the Torah, become keruvim who protect themselves, and allow the Glory of God to rest upon Israel." (R. Hirsch on Exodus 25)

Shabbat Shalom