Opinion & Comment
The Keruvim and Torah Education
by HaRav Eliezer Dunner

Why in these three particular cases were the angelic guardians and bearers keruvim? Why not in other cases too?

We can suggest that since, "HaKodosh Boruch Hu, the Torah, and Yisroel are one" (Zohar, Vayikro 73) it is the duty of the keruvim to aid all three: bearing the Kisei Hakovod in the ma'aseh merkovoh for HaKodosh Boruch Hu, guarding the Torah (the luchos), and watching over the entrances to Gan Eden, where the tzaddikei Yisroel sit.

The question remains, however, why keruvim were chosen for this duty. Why not other types of mal'och, such as chayos, ofanim, or chashmalim? What is the principle taught us by the fact that in these three instances keruvim served?

The keilim of the Mishkan could be made from any type of metal when gold was not available (Menochos 28a). The keruvim, however, had to be made from gold (Mechilta at the end of Yisro, parsha 10), and were posul, even bedi'eved, when made from other metals.

HaRav Meir Shapiro of Lublin, the rosh yeshiva of Yeshivas Chachmei Lublin in Poland and the initiator of the Daf Hayomi program, explained (R' Meir Omeir-- Otzros R' Meir Shapiro MiLublin, p. 82) the difference between all other keilim of the Mishkan and the keruvim. The gemora (Chagigah 13b) tells us that the keruvim had faces like those of young children (keruvim in Hebrew is like ke-ravya in Aramaic, meaning "like a child"). The keruvim that stood on top of the Oron Hakodesh teach us that our primary obligation should be our children's chinuch for Torah and mitzvos. With chinuch we cannot be yotzei in a bedi'eved way. It is unsatisfactory to use other metals.

Chinuch must be done in the best way possible; only pure gold can be used -- only our best efforts are acceptable!

Now we can understand why the keruvim were chosen to guard the Oron and also the entrances to Gan Eden, and to carry the Kisei Hakovod in the ma'aseh merkovoh. The keruvim remind us that only through proper chinuch can each generation be zoche to Torah (the luchos), to Olom Haboh (in Gan Eden), and to have tefillos accepted by HaKodosh Boruch Hu (at His Kisei Hakovod). Perhaps also the bright blade of the revolving sword guarding Gan Eden, together with the keruvim, symbolizes tefilla, as Dovid Hamelech says: "The high praises of Hashem are in their mouth and a two-edged sword in their hand" (Tehillim 149:6).

"A blind person and someone who cannot determine directions [and therefore cannot turn towards Eretz Yisroel when he is davening] should direct his heart towards his Father in Heaven . . . If he is in Chutz La'aretz he should direct his heart towards Eretz Yisroel . . . If he is in Eretz Yisroel he should direct his heart towards Yerushalayim . . . If he is in Yerushalayim he should direct his heart towards the Beis Hamikdash . . . If he is in the Beis Hamikdash he should direct his heart towards the kodesh hakodoshim . . . If he is in the kodesh hakodoshim he should direct his heart to where the kappores was . . . ." (Brochos 30a). What is the significance of directing one's heart to the kappores upon which the keruvim stood?

A person is naturally concerned that his ardent tefillos be answered, so that he will attain a desperately needed yeshu'ah, good health, or Divine assistance in the many ways that life necessitates. He seeks the best possible conditions to insure this. What better reason is there for HaKodosh Boruch Hu to have pity on us than the zechus of educating our children to Torah and mitzvos?

The keruvim on top of the kappores, as previously mentioned in the name of HaRav Meir Shapiro of Lublin, symbolize chinuch for our children to observe Toras Hashem. With this zechus we can surely succeed in awakening rachamim in Shomayim.

The gemora (Yoma 19a) tells us a story of a Tzeduki Cohen Godol in the time of the Second Beis Hamikdash who put the ketores on the coals while he was still within the heichal, and afterwards, when a cloud of smoke arose, he brought it inside the kodesh kodoshim, this being how the Tzedukim wrongly interpreted the Torah's intent. The Tzeduki Cohen Godol's father met him after he emerged from the kodesh kodoshim and told him that he should have been more careful, "For although we are Tzedukim we are afraid of the Perushim."

The Tzeduki Cohen Godol answered that all his life he was disturbed by the fact that the posuk, "For I appear in the cloud upon the kappores" (Vayikro 16:2) was not being fulfilled as the Tzedukim learned it, and now that he had a chance he naturally did according to their teaching. Not long afterwards that Kohen Gadol died, and his body was thrown on a garbage heap and worms came out of his nose (which is the first part of the body to enter the kodesh kodoshim -- Rashi).

That Tzeduki Kohen Gadol acted with incredible mesiras nefesh! What he answered his father is even comparable with what R' Akiva said (Brochos 61b) before the Romans tore his body with iron combs for teaching Torah. Of course, the difference was that R' Akiva died al kiddush Hashem, but the Tzeduki died because of the opposite reason -- chillul Hashem.

According to the above, we can understand that the reason the Tzeduki was moseir nefesh was not only because the Tzedukim explained the posuk differently than the Perushim. The Kohen Gadol's entry to the kodesh kodoshim once a year to see the keruvim, that looked like children, reminded him of a central principle in Yiddishkeit upon which the existence of the Torah is dependent: the Torah is transmitted from father to son -- chinuch.

This principle, of course, conflicts with the Tzeduki school of thought, that did not rely upon our masores from generation to generation but rather an each generation's own interpretation of the text. The Tzedukim would therefore first put the ketores on the fire, so that when the Kohen Gadol would enter the kodesh kodoshim he could not see the keruvim and thus would not be reminded of that principle which diametrically contradicted the main foundation on which the shittas Hatzedukim rested.

The king of Ashur sent Ravshakeh (Melochim II, 18) to warn the Jews that they should not let Chizkiyahu deceive them by saying that Hashem would surely deliver them and that they should trust in Hashem. No god of other nations had ever saved them from the hand of Sancheirev, the king of Ashur, and so will it be with bnei Yisroel, he told them.

After hearing the above, Chizkiyahu prayed and said: "Hashem, the Elokim of Yisroel, who sits upon the keruvim . . . Hear the words of Sancheirev that he has sent to taunt the living Hashem . . . Save us, please, from his hand, that all the kingdoms of the earth may know that only You are Hashem the Elokim." (Melochim II, 19:15-20).

Why do we find that only Chizkiyahu used the term "who sits upon the keruvim" in his tefilla to be saved from the enemies? Why did other kings not use this description?

"R' Yitzchok Naphcho said: `The yoke of Sancheirev was broken because of Chizkiyahu's oil that burnt in the botei knessiyos uvotei midroshos. What did [Chizkiyahu] do? He thrust a sword in the entrance to the beis midrash and proclaimed that anyone who did not study Torah would be pierced with this sword.' Checks were made from Dan to Beer Sheva, and not one am ho'oretz was found; from Gefes until Antipatras, and no one found a boy or girl, a man or woman, who was not proficient in hilchos tumah vetaharoh" (Sanhedrin 94b).

Because of Chizkiyahu all of Klal Yisroel, even the smallest children, were knowledgeable in the entire Shas and knew even the scattered and intricate halochos of tumah and taharo! A king with such a zchus of chinuch, unparalleld in history, could surely mention Hashem "who sits upon the keruvim," symbolizing the chinuch of children, when praying to Hashem to save the nation.

Dovid Hamelech a'h implored Hashem to deliver us from suffering (Tehillim 80:2-3): "Shepherd of Yisroel, give ear! You Who lead Yosef like a flock, You Who are enthroned upon the keruvim, shine forth! Before Ephraim and Binyomin and Menashe, stir up Your might, for it is for You to save us." Why did Dovid Hamelech stress Yosef, Ephraim, Menashe, and Binyomin when he appealed to Hashem Who is enthroned upon the keruvim to protect Klal Yisroel? Why did Dovid not mention the other shevotim too?

Although Ephraim and Menashe, unlike the forebears of the other shevotim, were born and raised in Egypt, the Egyptians who were immersed in tumah could not destroy their tohoroh. Yosef successfully educated them to follow Hashem's ways and they remained tzaddikim. Before Yaakov Ovinu's petirah he blessed them: "By you will Yisroel bless, saying: `May Hashem make you like Ephraim and Menashe'" (Bereishis 48:20). Rashi (ibid.) explains that "someone who wants to give a brocho to his children should bless them with their brocho, and say to his son, `May Hashem make you like Ephraim and Menashe.'"

Yaakov Ovinu was thrilled with the fruitful results of Yosef's chinuch: Ephraim and Menashe were on the same lofty spiritual level as the other shevotim -- "Now your two sons, Ephraim and Menashe, who were born to you in the land of Egypt before I came to you into Egypt, are mine; as Reuven and Shimon they shall be mine" (Bereishis 48:5). Because Yaakov realized that Ephraim and Menashe, despite their nisoyon in Egypt, were equal to the other shevotim, truly like Reuven and Shimon, he awarded them with an identical nachaloh in Eretz Yisroel. Furthermore Yaakov decided that the brocho a father gives his sons in all future generations is that they should become like Ephraim and Menashe.

Ephraim and Menashe were endowed, through Yosef's chinuch in Egypt, with the strength to overcome tumah, with special qualities that helped them triumph over evil.

Achashverosh ordered Homon to dress Mordechai in the royal garments, lead him on the king's horse throughout Shushan, and proclaim: "Thus shall be done to the man whom the king wants to honor." Homon afterwards hastened mournfully home and told his wife Zeresh and his advisors what had happened. They answered, "If he is from Jewish seed, this Mordechai before whom you have begun to fall, you shall not prevail against him, for surely you shall fall before him" (Esther 6:14).

The gemora (Megilla 16a) explains that they told him that if Mordechai came from Ephraim or Menashe, then "Before Ephraim and Binyomin, and Menashe, stir up Your might," and you will utterly fail. The power of Yosef's chinuch to prevail over wickedness remained with his descendants throughout the generations.

Chazal (Yoma 12a) tell us that the ulam, heichal, and the kodesh kodoshim where the keruvim stood were all located in Binyomin's eternal nachaloh. As mentioned, all our tefillos are directed towards the keruvim, and therefore Dovid Hamelech emphasized shevet Binyomin too when he mentioned the keruvim.

In this way we can explain another time that Dovid Hamelech also mentions keruvim. In Kabolas Shabbos we pray, "He will judge the world with righteousness and peoples with fairness. When Hashem reigns, let the peoples tremble; He is enthroned upon the keruvim, let the earth quake" (Tehillim 98:9-99:1). After judging the world with righteousness and fairness, people tremble and the earth quakes.

I once heard mori verabi, HaRav Eliyohu Lopian zt'l, the mashgiach of Yeshivas Kfar Chassidim, explain why before in Kabolas Shabbos we say, "Hashem reigns, let the earth rejoice" (Tehillim 97:1), and after, "He shall judge the world with righteousness and the people with his faithfulness" -- after judging the world with righteousness and faithfulness the earth rejoices. Why does the earth rejoice in this instance, but in the other instance it trembles and quakes?

There are many people who have some sort of faith in Hashem, and therefore they will rejoice when being judged by this yardstick alone. However, when they are judged whether they have fairness, whether they do not have any sinas chinom for Jews then, since they are aware of how they have hated the Jews, they will indeed tremble. Dovid Hamelech therefore writes that when Hashem judges the fairness of the nations, "He is enthroned upon the keruvim," to emphasize that the nations' total lack of proper chinuch caused them to act in such an improper way.

"Talmi (the king of Egypt -- Rashi) assembled seventy- two elders and placed them in seventy-two rooms, but did not reveal to them why he had assembled them. Talmi then went over to each one and said: `Write for me the Torah of Moshe your mentor.' HaKodosh Boruch Hu caused each elder to decide correctly what to do, and they all acted in the same way" (Megilla 9a). The elders made certain changes in their adaptation of the Torah so that Talmi would neither degrade it nor misunderstand it. One of the changes they made was to replace "youths" in "He sent the youths of bnei Yisroel" (Shemos 24:5) with a more dignified term.

It seems that Talmi would never have been able to understand how Moshe could send mere youths to offer sacrifices before Matan Torah, the most momentous event that ever happened to bnei Yisroel. The importance of chinuch, of educating the new generation to avodas Hashem, was way beyond his comprehension. This is a concept that only Jews can really appreciate.

When HaRav Shamshon Raphael Hirsch zt'l became the rav of Frankfurt-am-Main in 1851, after leaving his prestigious position as Chief Rabbi of Moravia, in which he led some fifty-three communities with a Jewish population in excess of fifty thousand, Frankfurt had become a paradigm of Reform success. The newly established Torah-observant kehilla [the IRG] that called him, numbered only about one hundred members. Although they did not have yet their own shul to daven in and were forced to rent rooms in which they held the tefillos, HaRav Hirsch's first steps were to organize an independent educational system. He insisted that first a school for the chinuch of their children be set up.

It is interesting to note that when, in 1939, HaRav Yosef Breuer zt'l, the grandson of HaRav S. R. Hirsch, established Kehal Adas Jeschurun in Washington Heights -- "Frankfurt on the Hudson" -- his first act was to lay the foundation for an educational system. A permanent shul was built only in 1952, almost fourteen years after the KAJ was founded. In the Hirschian outlook Torah education is first and foremost! [See Rav Breuer-His Life and His Legacy by Dr. Kranzler and HaRav Landesman, and Rabbi Shamshon Raphael Hirsch by HaRav Klugman.]

"R' Meir said: When Yisroel stood before Mt. Sinai to accept the Torah, HaKodosh Boruch Hu said to them, `I swear that I will not give you the Torah unless you bring me good guarantors to ensure your observing it.' [Yisroel] said before Him: `Ruler of the World! Our forefathers are our guarantors.' Hashem said to them: `You forefathers themselves need guarantors . . ..' [Yisroel] said before Him: `Ruler of the World! Our nevi'im are our guarantors.' Hashem said to them: `I have complaints about them . . .. Bring Me good guarantors and I will give you [the Torah].' They said: `Our children will be guarantors for us.' HaKodosh Boruch Hu said: `They are surely good guarantors,' as is written, `Out of the mouth of babes and sucklings You have founded strength' (Tehillim 8:3), and strength means only Torah, as is written, `Hashem gives strength to His people' (ibid., 29:11)." (Shir HaShirim Rabbah 1:24)

Our guarantors are our children, and the rock-solid guarantee for the future of Klal Yisroel is the chinuch of our children to Torah and mitzvos. We must strengthen the foundations of Torah education, which is the keystone to Torah observance.

HaRav Eliezer Dunner shlita is the rav of Kehillas Adas Yisroel in the Ma'ayenei Yehoshua Hospital of Bnei Brak and a dayan of the Beis Din of Shearis Yisroel.