פרשת תרומה תש"ל - הכרובים

And R. Eliyahur Mizrachi explains his words: Not necessarily "a lion on one side and an eagle on the other side" - he only used these [as an example] of shapes that differ from one another.

Y. S. Reggio, Bikkurei Itim 1830, p. 7 ("The Cherubs"): In this investigation, we have no other source than the 24 holy books (of the Bible), which are grounded on foundations of prophecy and higher wisdom. And any human explanation that speaks about this matter has no share in its truth, except inasmuch as it is in agreement with the verses of the Torah and the Prophets. For truth and righteousness is [only[ derived from them. However we see that the Torah sought to hide the makeup of the keruvim, because.... And it is truly 'deep, who can find it?' Nonetheless there are a few indications [about it] scattered in the verses of the Torah - one here and one there. With their assistance, we will come to understand the content of the matter... The meaning of the word, keruv has two sides: The first is in general regarding any keruv that may be; whereas the second side is specific to the keruvim that Moses made or that Solomon made for the [Temple] or that Ezekiel saw in his prophecy. As [the latter] are only called keruvim because there is something about the purpose of their making or their form that is similar to the keruv. And now I will explain. The word, keruv, was originally established for any physical thing of quick movement, upon which it is fit to ride to move quickly from one place to another. And the word was formed from the root, rekhev, switching the [lettters] reish and kaf; such that the word keruv when first established was just the word rekhuv (ridden) with the letters switched... And the divine psalmist revealed this to us (in the Psalms) in his saying in one place... and in another place.... And the one who pays attention will see that it is the same matter in [both of] them, except that in one place he called the clouds, keruv, and in the other, rekhuv. And it is all one, since the psalmist, in his holy spirit, imagined as if - as it were - God, may He be blessed, was riding on the clouds, since they move quickly. And it is all a metaphor to indicate the revelation of God's will without waiting or delay. Likewise, the hosts of angels above and those that do His will on earth below are sometimes called keruvim, and sometimes rekhuvim, or rekhavim - such as (in Psalms 68:18) "God’s chariot (rekhev) is myriads." [This is] to teach us that the [meaning] of keruv and rekhuv was the same to them. And the angels are called this because their function is to transform the will of their Creator from the potential to the actual, as if God, may He be blessed, was riding upon them to do His deeds. And for this reason, the forms that Moses was commanded to make upon the cover - and from which Solomon learned to make what was similar to them - are called keruvim. [It was] because their purpose was that the Divine Presence should dwell upon them, as if - as it were - God, may He be blessed, would ride upon them and have His glory dwell there, to the point that it is written in Parshat Terumah.... Likewise, He, may He may be blessed, is called (I Samuel 4:4), "the One who sits on the keruvim" - meaning to say, He covers and dwells upon them, like a king on his throne in his chamber. And all of this is a metaphor, as is known.

R. Samson Raphael Hirsch: The keruvim appear in Scripture with a double function - as guardians and ones that hover; and as bearers of glory. In Genesis 3:24, they are stationed as guardians of the path to the Tree of Life. The king of Tyre is told (Ezekiel 28:14), "You are a keruv that hovers from your anointment" - as he was appointed as a guardian from the moment of his anointment as king. [Its other function is shown by], "And He rode upon a keruv and He flew," as stated in Psalms 18:11 about God's rush to help David. [Likewise] in Ezekiel 10:1, the keruvim are bearers of glory. And in I Samuel 4:4 and in many places, He is mentioned as "the One who sits on the keruvim." ... Here as well, the keruvim appear with a double function: They hover over the ark, and bear [its] glory... But since the keruvim are an integral part of the cover - it is not attached but rather "make them of hammered work, at the two ends of the cover" - and the cover raises itself; it [thus] guards itself and bears the divine glory. Hence it symbolizes the following idea: Through guarding (observing) the divine law (symbolized by the ark), a person raises himself to the level of the keruv for himself, and bears the holy throne. Guarding the commandments of God protects him and raises him to the level of those that embody the will of God, of those who have risen upon the ground. By performing the commandments, Israel is saved with an everlasting salvation; and thereby prepares itself to be the seat of God's dwelling upon earth (verse 8 - "and I will dwell among you").