The Torah, “Numbers” 9:15 – 9:18: On the day the Mishkan [Tabernacle] was erected, the cloud covered the Mishkan, which was a tent for the Testimony, and at evening, there was over the Mishkan like an appearance of fire, [which remained] until morning.
So it was always, the cloud covered it and there was an appearance of fire at night; and according to the cloud’s departure from over the Tent, and afterwards, the children of Israel would travel, and in the place where the cloud settled, there the children of Israel would encamp. At the bidding of the Lord, the children of Israel traveled, and at the bidding of the Lord, they encamped. As long as the cloud hovered above the Mishkan, they encamped.
The cloud is the attribute of concealment. I must constantly make sure that I am in concealment in order to advance toward the goal, toward the attribute of bestowal so that my ego will not see anything and that I will have the power to work on it all the time.
This is called faith above reason. So I constantly follow the concealment that shows me which way to go. At the same time, I don’t run away from the cloud in order to get closer to the Light, but actually hide from the Light in the cloud.
There are many articles about this and especially Rabash’s articles, most of which are dedicated to the issue about to how to ascend from Lo Lishma (Not For Her Name) to Lishma (For Her Name).
A person who wants to reach the end of correction has no other choice but to constantly to look for the cloud because one can raise himself only when the Creator is concealed.
This seems to contradict common sense. I conceal my ego and work above it for the sake of the attribute of bestowal despite my feelings, my knowledge, and my understanding, despite the fact that the Creator can be revealed to me as great and awesome. I want to conceal Him!
I look for the cloud in which I don’t see anything and don’t hear anything from the upper. In that case, I can advance with all the others (with my group, for example), and only in the direction we must choose and don’t distinguish the attribute of love and bestowal, which is not complete yet. When we try to rebuild it, we ask the upper to do it for us, but without the revelation of the Creator!
On the other hand, the wisdom of Kabbalah is about the revelation of the Creator to man. To the extent that we can be in the cloud that covers us, we begin to feel that this action takes place inside a great Light, during daytime. It is through the cloud that we begin to feel the upper Light, but only when we put ourselves in it.
Then, when we reach the end of correction, the cloud suddenly evaporates somehow, and we begin to perceive the revelation of the Light in the attribute of love and bestowal, which means outside of ourselves.
Question: In daily life a person says, “I look for a clear sky,” but you say, “I look for the cloud.” These two approaches are totally different.
Answer: This is the reason that the spiritual revelation is called The Megila (Book) Of Esther (stemming from the words “revelation” and “concealment” in Hebrew). A Megila refers to revelation and Esther refers to the concealment. This is where the double attribute, the revelation in the concealment, are revealed.
This happens all of the time in the spiritual work, and this is the reason people find it so hard to perceive the wisdom of Kabbalah because according to their logic, they think that everything is very simple. In fact, a person must work, and for a long time, in order to understand the logic of the upper world, which constantly eludes them.
When he is invited to the revelation, he must actually close his eyes. Therefore, it says that, when the Creator was revealed, Moses didn’t look at Him, and, thanks to that, he was rewarded with the complete revelation of the Creator.
From KabTV’s “Secrets of the Eternal Book” 2/4/15