In "Nefesh HaChaim" (Gate 1, Chapter 9), the author discusses the difference between the way Moses positioned the two cherubs he made in the Mishkan on the cover of the Ark, and the way Solomon positioned the two cherubs he made. Solomon also made two cherubs and placed them on the ground, one on the right side of the Ark near the western wall and one on the left side near the eastern wall. The positioning was not identical. While Moses positioned the cherubs on the Ark so that their faces were directly facing each other, Solomon positioned the additional cherubs so that their faces were slightly turned towards the entrance.

"Nefesh HaChaim" explains that this is because the generation of the wilderness merited to eat from the divine table, receiving heavenly bread daily, their clothes did not wear out, and they did not need to engage in any worldly pursuits for livelihood. According to everyone, they were not called 'those who do the will of the place' unless they looked upward with complete dedication, devoting their hearts only to Torah, service, and fear of His blessed name, day and night, without deviating even momentarily to engage in livelihood pursuits. As our sages said (Mekhilta de-Rabbi Yishmael, Beshalach, Masekhta de-Vayassa, Parasha 2), "The Torah was only given to the eaters of manna." Therefore, they positioned the cherubs according to how they were doing the will of the place, with their faces directly towards each other, to show that they saw His blessed face directly, face to face with His holy people.

However, in Solomon's time, when the general populace of Israel needed and were compelled to deviate slightly towards livelihood pursuits, at least for basic sustenance, which is the true will of His blessed name according to Rabbi Yishmael, who believed that for the majority, it is better to act this way. As it is said in Avot (Chapter 2, Mishnah 2): "Beautiful is the study of Torah with the way of the world... and all Torah that does not have work with it..." And all the matters in Avot are matters of piety, but even during their livelihood pursuits, their hearts should engage in wisdom by contemplating words of Torah. Therefore, they positioned the cherubs initially according to how they would do the will of the place, with their faces slightly turned, and yet they were intertwined "like a man with his female companion" (1 Kings 7:36), in a face of affection, to show His blessed affection towards us, which is His main will [and this follows Rabbi Yishmael. And the opinion that (Bava Batra 99a) even in Solomon's cherubs, they initially positioned them according to how they would do the will of the place, with their faces directly towards each other, follows Rabbi Shimon ben Yochai].

And Maran HaRav Chaim questioned this: "And seemingly, why did they need to position the two cherubs turned, should they not have positioned the one cherub, which symbolizes His blessed name, directly?" And Rav Chaim explained: "However, the matter is as we wrote, that His blessed connection to the worlds and all their forces, and all their orders and connections. And similarly, all His blessed conduct with us, is according to the measure of movement and awakening that reaches them from our actions below, and according to this measure, a face of smiles and explanations also descends and continues to us below. Therefore, even the cherub that symbolizes His blessed name, needed to be positioned slightly turned according to the measure of the turning of the cherub that symbolizes us, for this reason."

"Nefesh HaChaim" continues with relevant commentary to our matter: Therefore, at the splitting of the Red Sea, He blessed said to Moses (Exodus 14:15): "Why do you cry out to Me? Speak to the children of Israel and let them travel." Meaning, the matter depends on them, that if they are in the strength of faith and trust, and will travel moving towards the sea, their hearts will not fear from the intensity of their trust that certainly it will split before them, then they will cause an awakening above that will make the miracle for them and it will split before them. And this is "To my mare among Pharaoh's chariots I have likened you, my beloved" (Song of Songs 1:9). Meaning, like Pharaoh's horses, which was contrary to the natural order where the rider leads the horse, in Pharaoh and his army, the horse led its rider, as our sages said (Shemot Rabbah, Parasha 23, Siman 14), so I have likened you and made you similar, my beloved, in this very manner, that even though I am 'the rider of the heavens'. Nevertheless, it is as if you lead me through your actions, as my connection to the worlds is only according to the awakening of your actions and where they are inclined. And this is what the verse says (Deuteronomy 33:26): "Rider of the heavens to help you." And also what our sages said (Menachot 64a), the service is for the need of the high, end of quote.