The History of the Keruvim

Understanding the function of the Keruvim in the Mishkan and in Gan Eden

In Parashas Terumah, the Torah introduces the concept of building a Mishkan, a home for the Shechinah. The Parashah covers the construction of the Mishkan and its vessels. One key item is the Aron, which has a special cover called the Kapores. On top of the Kapores are the Keruvim.

The space above or between the Keruvim is where Hashem chose to rest His Shechinah. This spot is seen as the most significant representation of God's presence.

If we rewind back in time a couple thousand years to the sixth day of Creation and the story of Adam and Chava being sent away from Gan Eden, we find a similar use of the Shechinah. Hashem rested his Shechinah over the Keruvim guarding the garden, along with the Lahat HaCherev, a flaming, spinning sword that blocked the entrance.

This leads to some interesting questions: Is there a link between the Keruvim in the Mishkan and those in Gan Eden? And what exactly are the Keruvim?

The Maharal¹, explains that the term 'Keruv' shares a root with 'Merkava' and 'Rechev', indicating a vehicle that brings the Shechinah into our world.

Rav Moshe Dovid Vali presents a distinction between the Keruvim of the Mishkan and those in Gan Eden. He interprets the Keruvim in Gan Eden as angels, whereas the Keruvim in the Mishkan serve a different purpose as they bring spiritual nourishment to the world.

He likens their function to that of the heart in the human body. The heart, through its pulmonary loop (right side), collects oxygen-poor blood and sends it to the lungs for purification and oxygenation. Once enriched with oxygen, the systemic loop (left side of the heart) then distributes this oxygen-rich blood to vital organs like the kidneys, liver, and brain. Similarly, the Keruvim channel spiritual energy or 'oxygen' into the world.

Rabbeinu Bachya also provides insight into why there are two Keruvim. He explains that one represents Hashem while the other represents the Jewish people. This is represented by the two faces, one that is male and the other female, symbolizing a giver and a receiver. This analogy aligns well with the heart's function, where one side is responsible for sending blood to the lungs for reoxygenation and the other side distributes the oxygenated blood throughout the body.

Let us take this a bit further and perhaps find the connection. 

Rav Moshe Tzuriel, referencing the sefer "Ma'asei Hashem," offers a unique perspective on the symbolism of the Keruvim.

He notes that the forms of the Keruvim in the Mishkan, with their wings spread over the Kapores, represented a boy and a girl, as depicted in Sukkah 5b. Intriguingly, he compares this image to a head of cabbage, or "kruv" in Hebrew, which resembles a swelling, developing human head.

The presence of two Keruvim, he explains, signifies the dual attributes of mercy and judgment, traditionally associated with male and female aspects. When a person merits, these attributes converge towards mercy.

This offers insight into a historical event: when the Romans entered the Beis HaMikdash, they found the Keruvim intertwined². This intertwining symbolized a unification of attributes, specifically the attribute of judgment that prevailed during the destruction of the Beis HaMikdash. 

Conversely, during the Chagim, the Kohanim would reveal the intertwined Keruvim to Klal Yisrael, symbolizing their belovedness before God and the predominance of mercy. 

It is interesting that only the Keruvim had the miracle of being inanimate objects that moved at times. It's not like the flames of the Menorah pointed in different directions at different times. What is the significance of this miracle specifically with the Keruvim?

The Keruvim serve a dual role as both guardians and indicators of spiritual readiness. They act as a shomer (guard), barring entry to those not spiritually prepared while allowing access to those who are. This concept emphasizes the importance of achieving a harmonious balance between our physical and spiritual attributes to become worthy of entering Gan Eden.

After Adam and Chava were banished from Gan Eden, they became acutely aware of the Keruvim’s presence. The Keruvim, with the faces of a boy and a girl, symbolize growth and development. Adam and Chava understood that their actions directly influenced the Keruvim’s orientation towards either judgment or mercy. 

The Kesav VeHaKabbalah³ offers a profound interpretation of the transformation in human nature following the expulsion from Gan Eden. He posits that the Keruvim and the Lahat HaCherev symbolize the drastic shift from a higher, purer state of being to a more flawed and evil-prone nature post-expulsion.

Initially, in Gan Eden, Adam was in a state of complete righteousness, with no knowledge of good and evil, and devoid of any natural evil inclinations. His actions were guided solely by the wisdom imparted by God, aligning him with the Malachm in their pure goodness and devotion to the Creator. At this stage, the choice of evil, though theoretically possible due to free will, was contrary to Adam's inherently good nature.

However, after the expulsion, there was a stark reversal. The inclination towards evil became natural, and the forces driving these evil inclinations grew stronger, dominating his psyche. This made the choice of evil easier and the pursuit of the good path considerably more challenging, requiring significant effort and strength to adhere to the Torah’s teachings. Consequently, human life became a battleground of constant internal warfare between the intellectual soul, yearning for righteousness, and the desirous soul, drawn towards evil.

The Keruvim indeed make another significant appearance in Tanach, particularly in Yechezkel’s  second vision of the Merkava⁴. In this vision, the Keruvim, described as a type of angel, are mentioned with wings: "And the Keruvim lifted up their wings, and mounted up from the earth." Accompanying them are the ‘Ofanim’—a different class of angels with four faces, one of which is ‘the face of a Keruv’.

Chazal interpret these images intricately. They draw a comparison between this vision and Yechezkel’s first vision, where an ox is mentioned instead of a Keruv. This discrepancy is reconciled by suggesting that Yechezkel prayed for mercy, asking that the accuser not become an advocate. The face of the ox, which could recall Israel's sin of the Golden Calf, was thus transformed into the more innocent face of a Keruv. The term Keruv is interpreted to mean 'like a child,' implying innocence and purity. However, the word Keruv is also linked to the Aramaic word 'karva,' meaning plowing, an action typically associated with oxen. Moreover, as mentioned above, Keruv also refers to a type of vegetable.

This multifaceted interpretation suggests that the Keruv symbolizes all levels of life, from the lowest (plants) to the highest (angels). At this convergence of life forms, the highest level of existence— the Shechina—is manifested. The Gemara explains that the Shechina is positioned between the Keruvim above the Aron in the Kodesh Kedoshim, as it never descends below ten Tefachim. This height, coincidentally, is the combined height of the Aron and the Kapores. Below ten Tefachim is the realm of humans, who can elevate themselves only to a certain limit. At the point where man's ability to ascend ends, the Shechina appears and continues to elevate him infinitely.

The Keruvim, therefore, represent a miraculous juncture between the finite and the infinite. Created by human hands, they are physical objects, yet upon placement in the Kodesh Kedoshim, they transcend the spatial limitations of their environment. This point of transition is akin to the entrance to Gan Eden, where the Keruvim are first mentioned in the Torah. The mitzvah to place Keruvim in the Kodesh Kedoshim signifies this entrance.

The Zohar⁵ draws parallels between the Kodesh Kedoshim and Gan Eden, stating that when the Kohen Gadol entered the Kodesh Kedoshim, he did so in a purely spiritual manner, with his physical presence seemingly non-existent. The Keruvim in the Mikdash served a similar function to those in Gan Eden, allowing only the worthy to enter.

Rav Kook⁶ elaborates on this concept, suggesting that the place where Kodesh  and Chol meet demonstrates the potential to transcend worldly contradictions. In this sacred conjunction, the holy and the mundane do not oppose each other but rather combine to achieve the greatest completeness. 

The idea of the Lahat HaCherev mentioned earlier as the "flaming sword that turns every way" symbolizes the ongoing struggle between good and evil within each person. If an individual merits through wise choices, they overcome the negative aspects of their traits. Conversely, succumbing to negative traits leads to spiritual self-destruction. The turning of the sword reflects this constant dynamic of moral and spiritual decision-making.

Adam and Chava, despite being expelled, were aware that a path back to Gan Eden existed. They just had to be worthy.  In the Mishkan, particularly on Yom Kippur, the holiest day in the Jewish calendar, this return to Gan Eden's state was symbolically achievable. The aspiration is that all Jews will merit experiencing the joy of Gan Eden, as referenced in the blessing given to every Chasan and Kalla: "שמח תשמח רעים אהובים כשמחך יצירך בגן עדן מקדם" . This blessing is not just for the couple, it is a universal wish for every Jew to attain a state of harmony that would grant access back to the spiritual bliss of Gan Eden.

1. Chiddushei Aggadot Kiddushin 70a

2. Yoma 54b

3. Bereishis 3;24

4. Yechezkel 10

5. Bereishis 32,2

6. Orot HaKodesh 2, 311