Exodus 25:20

And the kerubaia shall stretch forth their wings above, their heads over against each other, their wings overshadowing the mercy-seat, and their faces over against each other; towards the mercy-seat shall be the faces of the kerubaia.

למעלה, toward their heads. ופניהם איש אל אחיו, facing the center area on the surface of the lid. (from the outside toward the center and each other)

והיו הכרובים, our prophets have already explained to us that when they had visions involving angels, such angels appeared to them in the guise of cherubs. This means that they had faces like humans but were equipped with wings. In spite of appearing as if physical beings, the fact that they represented disembodied intelligence was indicated by the fact that their motion was ever upwards when the prophet observed them as if being in motion. In other words, any motion ascribed to them was in the direction of facing towards G’d exclusively. Each one of these cherubs, whenever and to whomsoever they appeared, did so according to his respective level, rank, in the celestial hierarchy. והיו הכרובים פורשי כנפים, the cherubs were always in a posture of having extended wings. The human intelligence is one that aspires to attain union with its counterpart (the source from which it is derived). The process leading to this involves the understanding of certain mental disciplines in which the owner of this intelligence divests himself of any and all consideration involving concretization, i.e. concepts involving the material universe. Only in this manner can a human being attain the kind of understanding of the Divine that he is willing and capable of attaining, each according to the level of his intelligence and his piety. Such insights are achieved by intelligently looking at the manifestations of G’d in this world, studying about His attributes by gaining knowledge about how and when He does intervene in history by overriding the laws of nature which He Himself formulated and instituted. Knowing under what circumstances G’d will resort to such extraordinary miracles, and appreciating the rationale behind it, is what enables the prophet at certain times to evoke G’d’s direct involvement in the fates of individuals. When Moses asked G’d הודיעני נא את דרכך, “please instruct me in Your ways,” (33,13) he wanted precisely these kinds of guidelines. When the Torah describes the cherubs as פורשי כנפים למעלה, this describes the source from which all this inspiration has to come. The sages already explained that these cherubs had the faces of a young boy and a young girl, (Yuma 54) a reference to the initiation of actions originating in a domain which is part of the abstract world. What is initiated there resembles something masculine, as the male is symbolic of initiating matters whereas the female’s role is more responsive in nature. ופניהם איש אל אחיו, this describes that what is initiated in abstract, disembodied regions of the universe, i.e. in heaven, is accepted, received willingly and in a complementary fashion by the creatures in this concrete, i.e. physical part of the universe, Only by a merging of these two basic constituent parts of our universe can “perfection” on earth be attained. The reason why the Torah continues in describing these cherubs as facing the lid of the Ark, i.e. looking downwards whereas their wings are spread upwards, is a reminder that although inspiration originates in heaven, understanding of G’d and how He works can only come by paying close attention and studying what He does in our material, “lower” part of His universe. The ideal means of unraveling the meaning of G’d’s actions is through His revealed word, the Torah, of which the Ark has become the repository. The upshot of the message contained in the symbolism represented by the cherubs, their shape, their posture, etc., is that for us on earth the key to obtain all these insights must be obtained by study of the Torah. By giving us the Torah, allowing us to build the Tabernacle, etc.,

פורשי כנפים מעלה, “spreading their wings upwards;” the wings were spread above their heads. This was to symbolise humility. [If the head were to be above the wings, this would be a sign of arrogance; this is why Jews always cover their heads when under an open sky. Ed.]

אל הכפורת, “in the direction of the lid of the Ark.” Their faces were turned downwards.