8. Much-Needed Wisdom

See above, pp. 41ff.

The 17th-century Kabbalistic sage, Rabbi Avraham Azulai, provides a precise timeline for this revelation. He quotes a tradition that the heavenly decree against open involvement in Kabbalah was only in effect until the year 5250/1490. Furthermore, since 5300/1540, the study of Kabbalah on a public scale is to be encouraged as a great mitzvah, as it brings about the end of the Exile. Ohr HaChamah on Zohar, Introduction.

See Tanya, Iggeres HaKodesh, Epistle 26, in the name of the Arizal; Shaar HaGilgulim, end of Introduction 16. See also the introduction of Rabbi Chaim Vital to Shaar HaHakdamos, which also appears as the first addendum to Kuntres Eitz HaChaim.

See Ohr HaTorah, Bamidbar, Vol. 3, p. 777, for an analogy from physical healing.

It should be noted that the Shaloh explains that in recent generations, the forces of impurity have been weakened, thus dramatically decreasing the risk of error associated with mystical knowledge; Shaloh, 42a, in the note there.

It should also be noted that nevertheless, the Baal Shem Tov did caution against the layman learning pure Kabbalah without its chassidic explanation. This was out of concern that some would not be able to properly strip the abstract Kabbalistic concepts of their corporeal presentation; see Derech Mitzvosecha, 115b. While this is far less damaging than the Sages’ original concern, it does cause the study of Kabbalah to be less effective. This is remedied in the teachings of Chassidus, where even the Kabbalistic teachings are presented in a more direct and accessible manner, thus mitigating the need for extrapolation from the corporeal.

Despite the prohibition to transcribe the Oral Tradition (as ruled in Gittin 60b, Temurah 14b), Rabbi Yehudah HaNasi wrote down the Mishnah, because the Oral Tradition would have been forgotten in the travails of Exile had it not been committed to writing. This was according to the principle gleaned from the verse in Tehillim 119:126, “It is a time to act for G‑d; they have abrogated Your Torah.” Rambam, introduction to Mishneh Torah; see Rashi on Gittin 60b. This is the first example of a seismic change in Jewish history regarding the order of transmission, which was introduced because of the need of the generation.

Refer to the introduction to Moreh Nevuchim, The Guide for the Perplexed, where this principle of “It is a time to act for G‑d,” is invoked as the allowance for the publication of the book, given its discussion of hidden matters. The dissertation was necessary because many Jews of the time were perplexed as a result of the proliferation of Greek philosophy, thus warranting the revelation of hidden matters in order to guide them in their faith. See also Likkutei Sichos, Vol. 26, p. 32.

The initial hesitation to share this wisdom is illustrated by the fact that Rabbi Chaim Vital, who was entrusted by the Arizal with the task of transcribing his teachings, did not allow these writings to be copied and actually ordered them to be buried alongside him. It was only several years after his passing that several of his colleagues and disciples received heavenly permission and extracted the writings from his grave and brought them to publication. See Chida, Shem HaGedolim, Gedolim, Ches, sec. 21; Chabad.org/380689.