2020/5780

Within the Mishkan and the entire commandment regarding its construction in Parashat Terumah, one object is clearly the crown jewel of God’s home on Earth: the Aron. Besides for being the place where the Luchot HaBrit and other important theological items were stored, the Aron was also the place from where Hashem would communicate with Moshe. On top of the Kaporet (cover) stood two ornate angels, or Keruvim, in the shape of children, beaten out of a solid block of gold with angelic wings spread upwards. These Keruvim were everywhere in the Mishkan, not only on top of the Aron in the Kodesh HaKodashim, the Holy of Holies, but also sewn into the Parochet dividing that area from the rest of the Mishkan. 

If one has learned earlier Parashot, though, a clear question emerges. Just two weeks ago in Parashat Yitro, Hashem gave Am Yisrael the Aseret HaDiberot, commanding them in the entire Torah, one of the key commandments being the prohibition of idols: “Lo Ta’aseh Lecha Pesel VeChol Temunah Asher BaShamayim MiMa’al” “You shall not make for yourselves a graven image or picture of anything in the heavens” (Shemot 20:4). Considering that one of our foundational beliefs is God’s uniqueness, the prohibition against Avodah Zara is paramount throughout Judaism, and, in fact, it is stressed again just a few Pesukim later: “Lo Ta’asun Iti Elohai Kesef VEilohai Zahav Lo Ta’aseh Lachem” “You shall not make [images of] what is with me; gods of silver and gods of gold you shall not make for yourselves” (Shemot 20:20). 

Considering the pressing nature of this prohibition, one would assume that the Jews would never create something even resembling an idol, lest the people come to think of it as a god and serve it, incurring the ultimate wrath of God. However, in Parshat Terumah, Hashem seems to command the Jews to do just that: “VeAsita Shenayim Keruvim Zahav” “Make two golden Cherubs” (Shemot 25:18) to place on top of the most precious vessel inside the Mishkan. Indeed, it seems most ironic that the Aseret HaDiberot, containing the literal word of God forbidding any graven image, would lie inside a box topped with what appears to be that very same thing.

Why would Hashem issue this command? It would seem to only open the door for people to doubt His sovereignty and claim the Keruvim themselves were God. Additionally, why would Hashem command the Jews to create the definition of graven images, a thing he had just expressed as exceptionally forbidden?

Although many different Rishonim attempt to answer this question, with answers ranging from technicalities to theological breakthroughs, we will focus on two.

Rashi to Shemot 20:20, based on the Mechilta, writes that the prohibition against silver and gold gods comes to teach that 1) if the Keruvim were made in any way besides for how God commanded, that being two figures of exclusively gold or 2)  if one were to make four Keruvim as opposed to the two directly commanded from Hashem, then the Keruvim would indeed be considered Avodah Zara. However, they were Mutar in the form Hashem commanded. Rashi also explains that the “Lecha” “for yourselves” aspect of the prohibition teaches that one is forbidden to create Keruvim to use in Shuls or the like. Only the two directly commanded for the Mishkan and Mikdash were permitted. This answer, while technically solving the dilemma of the Keruvim, seems to avoid the meat of the question and the theological implications of God commanding Am Yisrael to create a graven image immediately after Kabalat HaTorah.

In his work “Moreh Nevuchim” or “Guide for the Perplexed,” the Rambam writes a stunning answer that seems to solve this deep seated theological query. In Book 3 Part 45 he presents a multitiered framework of the Jewish belief. In order to believe God’s commandments, the Mitzvot, one must first believe in prophecy. However, it is also clear from the Torah that prophecy comes from Hashem’s angels (the first instance of Moshe communicating with Hashem is through an Angel, in Shemot 3:2), and therefore the belief in Malachim is a precursor to belief in Nevuah and Mitzvot. The Jewish Faith further holds that Angels exist solely at the discretion of God, and therefore belief in Angels is crucial to a complete and accurate Bitachon in Hashem. It was for this exact reason that God commanded his Ark, the central Kli of the Mishkan, to be topped with two Keruvim.

In fact, the very nature of the Keruvim demonstrated their subservience and endorsement of Hashem as Melech HaOlam, as opposed to being idolatry. If there had been only one Keruv, there would be a risk of incorrectly believing in this Keruv’s independent divinity; but by having two Keruvim, it is clear they are merely angels of Hashem, not deities of their own accord. The Shema works in tandem with the dual Keruvim, as we affirm “Hashem is our God, Hashem is one,” meaning that obviously there cannot be two Keruvim that are deities. Instead, Hashem is firmly enshrined as the “One” who is God, whereas the Angels are numerous and completely subservient to His divine will.

This answer is truly incredible, solving the issue of why God would command Am Yisrael to create something that may appear to be a graven image, while at the same time demonstrating how their very structure affirms them as angels, not gods. 

The Keruvim are perhaps one of the most interesting features of the Mishkan and the eventual Beit HaMikdash. With this idea from the Moreh Nevuchim under our belt, hopefully all of us can appreciate the commandments regarding the building of the Mishkan in a new light this year, how each aspect is so carefully commanded and detailed. Every part of the Keruvim, in actuality, serves to reinforce and enhance Emunah, Bitachon, and Yirat Shamayim, despite perhaps appearing to cause the opposite. The Aron as a whole is a structure that embodies and emboldens the values of Judaism, with the Keruvim solidifying those values to an incredible extent not possible in any other form.