(א) בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּ֒שָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסֹק בְּדִבְרֵי תוֹרָה:
(1) Blessed are You, Adonoy our God, Ruler of the Universe, Who sanctified us with commandments and commanded us to be engrossed in the words of Torah.
שנים כרובים, “two cherubs.” Compare Ezekiel28,14, את כרוב ממשח הסוכך, “like a cherub with outstretched wings;” they are a certain type of bird. Seeing that birds are both clean animals and move in a clean atmosphere most of the time;
Dr. Raanan Eichler, "What Kind of Creatures Are the Cherubim?", https://www.thetorah.com/article/what-kind-of-creatures-are-the-cherubim
The centerpiece of a typical temple in the ancient world was a statue of a god. The tabernacle (משכן) is different in that it does not have such a statue. What it does have are two golden statues of cherubim (כרובים) who spread their wings over the kapporet, the lid of the ark of the testimony. Above the kapporet from between these two cherubim, [Hashem] meets with Moshe and speaks to him. What, specifically, is a cherub? In other words, what form or forms of creatures does the word כרוב designate?
- Winged child
- Winged adult
- Human-headed bird
- Winged bovine
- Winged sphinx
It is known that the heathen in those days built temples to stars, and set up in those temples the image which they agreed upon to worship; because it was in some relation to a certain star or to a portion of one of the spheres. We were, therefore, commanded to build a temple to the name of God, and to place therein the ark with two tables of stone, on which there were written the commandments "I am the Lord," etc., and "Thou shalt have no other God before me," etc. Naturally the fundamental belief in prophecy precedes the belief in the Law, for without the belief in prophecy there can be no belief in the Law. But a prophet only receives divine inspiration through the agency of an angel. Comp. "The angel of the Lord called" (Gen. 22:15); "The angel of the Lord said unto her" (ibid. 16:11); and other innumerable instances. Even Moses our Teacher received his first prophecy through an angel. "And an angel of the Lord appeared to him in the flame of fire" (Exod. iii.). It is therefore clear that the belief in the existence of angels precedes the belief in prophecy, and the latter precedes the belief in the Law. The Sabeans, in their ignorance of the existence of God, believed that the spheres with their stars were beings without beginning and without end, that the images and certain trees, the Asherot, derived certain powers from the spheres, that they inspired the prophets, spoke to them in visions, and told them what was good and what bad. I have explained their theory when speaking of the prophets of the Ashera. But when the wise men discovered and proved that there was a Being, neither itself corporeal nor residing as a force in a corporeal body, viz., the true, one God, and that there existed besides other purely incorporeal beings which God endowed with His goodness and His light, namely, the angels, and that these beings are not included in the sphere and its stars, it became evident that it was these angels and not the images or Asherot that charged the prophets. From the preceding remarks it is clear that the belief in the existence of angels is connected with the belief in the Existence of God; and the belief in God and angels leads to the belief in Prophecy and in the truth of the Law. In order to firmly establish this creed, God commanded [the Israelites] to make over the ark the form of two angels. The belief in the existence of angels is thus inculcated into the minds of the people, and this belief is in importance next to the belief in God's Existence; it leads us to believe in Prophecy and in the Law, and opposes idolatry. If there had only been one figure of a cherub, the people would have been misled and would have mistaken it for God's image which was to be worshipped, in the fashion of the heathen; or they might have assumed that the angel [represented by the figure] was also a deity, and would thus have adopted a Dualism. By making two cherubim and distinctly declaring "the Lord is our God, the Lord is One," Moses clearly proclaimed the theory of the existence of a number of angels; he left no room for the error of considering those figures as deities, since [he declared that) God is one, and that He is the Creator of the angels, who are more than one.
§ Continuing its focus on the cherubs, the Gemara asks: How were the cherubs standing? Rabbi Yoḥanan and Rabbi Elazar disagree about this. One says: Their faces were turned one toward the other. And one says: Their faces were turned toward the House, i.e., the Sanctuary. The Gemara asks: But according to the one who says that their faces were turned one toward the other, isn’t it written: “And their faces were toward the House” (II Chronicles 3:13)? How does he explain the meaning of this verse? The Gemara answers: This is not difficult, as their faces miraculously changed directions in reflection of the Jewish people’s relationship to God. Here, when it states that the cherubs faced each other, it was when the Jewish people do the will of God. There, the verse that describes that the cherubs faced the Sanctuary and not toward each other, was when the Jewish people do not do the will of God.
Rabbi Rachel Barenblat, "The Space Between", https://velveteenrabbi.blogs.com/blog/2016/03/the-space-between.html
Torah teaches that God spoke from within the empty space between the two kruvim. And Talmud teaches that the kruvim faced each other when we followed the mitzvot, and turned away from each other when we did not. What happens when we bring those two teachings together?
Whether or not we hear the voice of God is up to us. Whether or not we receive continuing revelation is up to us. We can choose to act in ways which create the space within which that voice speaks, or we can choose to act in ways which will negate that possibility. The voice of the Infinite issued forth not from the golden statues themselves, not even from the holy text which was contained in the ark then and is contained in our scroll now, but from the dynamic space between the kruvim. God speaks to us from emptiness -- but not just any emptiness. God speaks from the spiritually charged space of relationship.