The Zohar's vision of the overall study of Pnimiyut haTorah is not one of merely a formal acceptance in principle or of a transcendental acquaintance, but of an immanent and all-pervasive understanding and comprehension.

When R. Shneur Zalman of Liadi interprets the Zohar's precondition to the Messiainic redemption, as quoted above, to mean limud be'iyun gadol davka - an intensive study of, and comprehensive deliberation on Pnimiyut haTorah. He follows clearly in the footsteps of the classic commentators preceding him.

And because in the future Israel lemit'am (will taste) from the Tree of Life.' Note the expression lemit'am. It implies that the meanings of the Zohar's teachings ultimately will become manifest in a mode of tuv ta'am (goodness of taste; good discernment; Psalms 119:66) to the point that every palate tasting it will desire it, as opposed to he who studies [the Zohar] superficially only. The latter will not sense its sweetness, while Scripture states `Taste and see that G‑d is good' (Psalms 34:9) "`they will leave the exile with [the Zohar]': This is meant to be when they will taste (i.e., discern; comprehend) the meanings of its delightful teachings, as in these our own times which are the `end of days' and the era of the redemption, as we wrote in section Vayera (ZoharI:folio) 117, see there."

R. Sholom Buzaglo writes in his commentary on Tikunei Zohar:

``Note the expression `when it will become manifest below' This clearly indicates that ..... here below it will not be manifest until the `last generation,' i.e., the `end of days,' meaning quite specifically close to the era of the Messiah who will come on this account.

``Verily, it is now hundreds of years already since the [Zohar] was revealed below, yet the descendant of David still has not come. But pay close attention to the text: it states `yitparnessun (they will be sustained; provided for) by this work.' The implication is that the profound teachings [of the Zohar] will be explicated - according to the premises revealed by R. Isaac Luria.

This is what is meant by [the term] parnassah (sustenance; provision), i.e., that they will understand and benefit from its light which is `sweet to the soul and health to the bones' (Proverbs 16:24).

He who studies [the Zohar and Pnimiyut haTorah] superficially (girsa be'alma) will reap a good reward for his effort and sanctifies his soul in purity. The special remedy, however, by virtue of which `you shall proclaim liberty,' is when yitparnessun (they will be sustained by) and study the meanings of the teachings [of the Zohar]."