RITSS HIGH SCHOOL

PRESENTS A D`VAR TORAH

ON TERUMA

By Rabbi Moshe Heigh

THE CHIZKUNI ON KERUVIM...SHOW ME THAT THE TORAH IS CONSISTENT!

     Today's topic will be divided into two components. First, we will explore the very definition of "keruvim". Second, an attempt will be made to show that the Torah's commandment to create these golden images is not contradictory to the numerous injunctions against building idols.

     "Make two golden keruvim; you shall make them beaten from both ends of the ark cover" (25:18). What are these KERUVIM? The Gemara Succa 5B is well known; Rashi on our pasuk brings it. The Gemara asks our question: what is a "keruv"? Rabbi Avahu answers that the word is comprised of the prefix "ki" - "like", plus the Babylonian word "ravya" - a young child. The two keruvim, beaten out of the aron's cover, had FACES like young children. Rashi on our pasuk clarifies that these figures were not created independently and then placed onto the kapores, ark cover. Rather, a large volume of gold was taken, and these forms were hammered out of the otherwise flat kapores.

     As we investigate the words of our sages concerning these keruvim, much fascinating information comes to light. An early commentary, the Chizkuni, uses a pasuk in Yechezkel to prove that the keruvim were like birds. Let us review that pasuk and its background so we can fully appreciate the Chizkuni's comments.

     The prophet Yechezkel delivered a number of messages to nations who neighbored Israel at the time of the destruction of the first Bais Hamikdosh. A theme which recurs in his words is their punishment for rejoicing at our downfall. One such nation was Tzor - Tyre. At the time of the destruction, the people of the port city Tyre occupied part of the coastal region of Israel, boasting power and prestige. [To view this location on a map, please see page 1,041 of The Living Torah, or any other authentic Biblical map.] In Yechezkel 28, the prophet is told to communicate Hashem's rebuke to Chiram, the king of Tyre. First, however, the navi lauds him as a righteous individual. "You are a GREAT PROTECTING KERUV" (Yechezkel 28:14). We will discuss this shortly, since it is our main reason for delving into Yechezkel. In 28:15, the king is admonished: "You are perfect in your ways, from the day you were created, until wrongdoing was found in you". Radak explains the iniquity in the manner we mentioned above - you have become haughty over Hashem's nation, the Jews, and you rejoiced at their downfall.

     We see from this that the king of Tzor (Tyre) was basically a pious person, but he and his nation were blameworthy for their delight at Bnai Yisroel's tragic banishment from Eretz Yisroel and the Bais Hamikdosh. Whatever the reasons for their reaction, political or otherwise, they were held accountable for this attitude.

     Of course, we will center our attention on the prophet's description of the king of Tzor as a "keruv". Rashi on this pasuk in Yechezkel interprets keruv as a great bird which covers an enormous area with its wings. In other words, the navi was praising Chiram as an exalted ruler, one with extensive power and dominion. The Chizkuni (a rishon who lived later than Rashi) on OUR parsha, 25:18, follows this pshat of Rashi in Yechezkel.

     In summary, keruvim had the faces of children, based on Succa 5B and Rashi on our pasuk in Teruma. They also resembled birds with wings, according to Rashi in Yechezkel and our Chizkuni here. The part about wings is a clear pasuk in our parsha, 25:20. Obviously, there is no contradictory information, since their faces could be those of babies while the rest of them were similar to birds. This is also the conclusion of Rabbi Aryeh Kaplan on our parsha, 25:18, after seeing the Gemara and meforshim. The title of this dvar Torah indicates that it is not meant to be a comprehensive study of the keruvim. We are focusing mainly on the Chizkuni. However, we should realize that these splendid creations are talked about by Chazal in other places, such as Yoma 54A. Neither have we discussed the positioning of the keruvim on top of the aron. Perhaps a future dvar Torah will cover these topics.

     We are now left with a mystery. Everyone knows that the Torah strictly forbids the creation and worship of idolatrous images. It is found in the Aseres Hadibros - the Ten Commandments, in Parshas Yisro, 20:4. "Do not make for yourself a carved image..." If so, how could Bnai Yisroel build these keruvim with a good conscience?

     The Chizkuni explains that the Torah explicitly allowed these creations, since they were not formed for the sake of idol worship. Harav Moshe Menachem Aharon, in his commentary on the Chizkuni's commentary, cites the Midrash Lekach Tov for elucidation. In the Aseres Hadibros, in regard to idols, the Torah says "lo sa'aseh lecha" - do NOT make for yourself. Here, the Torah says "v'asisa shnaim keruvim zahav" - you MUST make two keruvim of gold! Anyone who perceives this as inconsistency is making an enormous blunder. G-d Himself told us both things, and He has the authority to do so. Besides, says the Chizkuni, the keruvim created for the Mishkan, the place of Hashem's presence, are there to create a resemblance to the Heavenly Throne of Glory. Rav Aharon points out that Hashem's throne, with angels near it, is discussed by the navi Yeshaya in the beginning of Perek Vav. This is what the Chizkuni refers to when he mentions the Kisai Hakavod.

     We must also hear what the Rambam says in Moreh Nevuchim 3:45. Rav Moshe Aharon cites these words as the source for a Chizkuni later on (25:20) and Rabainu Bachaya on our pasuk. In order to strengthen our faith in the existence of angels, Hashem commanded us to make on the aron the forms of two angels. If it would have only been one figure, there would have been room for people to err and think it represented an image of G-d. We see that these keruvim are here to instill in us the belief that malachim, angels, were created by Hashem for specific missions and purposes.

     In addition, says the Chizkuni, the Torah does this numerous times. Here are some examples. Melacha, constructive labor, is forbidden on Shabbos. Yet, the Torah commands us to sacrifice the tamid, perpetual offering, even on Shabbos (Parshas Pinchas, 28:9). The musaf, additional offering, has the same din (ibid 28:10), and this is true for bris milah (Parshas Tazria 12:3; see the Gemara's discussion in Shabbos 132A at the top of the page). Of course, a competent Rav must be consulted in all cases. The Shulchan Aruch in Hilchos Milah 266:2 details this situation of bris milah being performed on Shabbos.

     There are more than a few illustrations of this concept. The Chizkuni himself brings others, but we will not delve into them today. In truth, this is its own discussion, the fact that Hashem "allows what is prohibited" - "matir asurim" (Tehillim 146:7). This means that the Creator allowed us to partake of some foods and engage in some activities which resemble certain foods and acts which are forbidden. Since Hashem is the One who did this, there is no inconsistency. They never WERE prohibited! Vayikra Rabba 22:10 focuses on this, and the Gemara Chulin 109B at the bottom does the same. Such is the case with keruvim. Since we were told to build them, they are not in any way viewed as idols.

     This weeks D`var Torah is sponsored by Dr. Len and Marilyn Horwitz and fanily in honor of the Bar Mitzvah of Michael Horwitz

     If you wish to sponsor the weekly D`var Torah please e-mail Rabbi Kibel

Send comments or suggestions to webmaster

Reach us on the web at http://www.kicc.org