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The next pasuk is a command not to go at all times into the Holy of Holies, the place where the Divine Presence rests on the ark, as doing so can cause death. In other words, it is dangerous to go into the Holy of Holies, and therefore not worthwhile to go in there, except on Yom Kippur, when the kohen gadol is obligated to go in.
The end of this pasuk provides an additional apparent contradiction: "… for in the cloud I will be seen over the cover of the ark." If there is "cloud-cover," then Hashem will indeed not be seen! Here too, there are different approaches as to how to reconcile the matter, and a key part of the matter relates to the meaning of "in the cloud." Some understand that it refers to "the clouds of glory," which were visible at different times to the nation in the desert as a whole. Another possibility is that it refers to the mist emanating from the special incense that the kohen gadol offered when he went alone into the Holy of Holies on Yom Kippur. We can also suggest that Hashem does reveal Himself to those who fear Him, but that it is dangerous to try to see the Divine Presence.
Let us go back to Parashat Shemini and Moshe’s explanation of his nephews’ deaths: "Through those who are close to Me I shall be sanctified, and on the face of the whole nation I will be glorified." Both things are true. Hashem is holier than all that is holy and more distant than all that is distant, and it is very dangerous for even those who are close to draw near. On the other hand, Hashem is also close to those who call out to Him and is found in all places.
This paradox is at the heart of the section of prayer we call Kedusha, based on the pasuk from Yeshayahu (6:3): "Holy, holy, holy is Hashem the Lord of Hosts; the whole world is full of His glory." It is true both that "Man shall not see Me and live" (Shemot 33:20) and that "From my flesh I will gaze at the Lord" (Iyov 19:26). It is dangerous to enter the Holy of Holies, but Aharon is required to do so in pursuit of atonement for the nation on Yom Kippur.
Sometimes the divine speech is done with thunderous silence, as Hashem is the source of the sound of delicate silence (Melachim I, 19:11-12). Other times the Divine sounds are so powerful that they can be "seen" (see Shemot 20:15).
These are not really contradictions. The spiritual world is complex and deep. Only one-dimensional superficiality sees it as full of contradiction.
Rabbis in Midrash
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Hosha'ana Rabba FLYDUBAI & HOSHANA RABBA- ANI VAHU HOSHIA NA- I & HIM SAVE US
"Ani vaHu Hoshia Na", "I and Him, Save Us". We don't just pray to Him, but we also pray to and for ourselves that we should emulate and educate our children to have that instinctive altruism with which He created the world. President Trump seemed amused about Yaniv Hayon, our PLUMBER who confidently worked with G-d like Superman (he learned from a pilot on a TV show!) to save 174 lives on the Dubai hijacking, but we in Israel are totally accustomed already 78 years to our plumbers, teachers, garbage-men, rabbis, farmers & doctors being Hashem's shlichim! This is what Zionism is about.
Moreshet Shaul Hashem Is your Shadow – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 420 – an address from 1941
P'ninat Mishpat A Non-Contractor in Changing Times – part I
(based on ruling 85128 of the Eretz Hemdah-Gazit Rabbinical Courts)
Moreshet Shaul Our King on Rosh Hashana, Our Father on Yom Kippur.
Based on Aroch Siach, p. 221 (Rav Shaul Yisraeli)
