Chasidut su Salmi 57:78

Rabbi Mordechai Yosef was a central figure among the followers of Rabbi Simcha Bunem of Pshiske. He was a dedicated servant, and did not depart from the tent of Torah. After the passing of Rabbi Simcha Bunem, Rabbi Mordechai Yosef suffered thirteen years of hiding in the “cave of Addulam.”¹⁶⁴A reference to Micha, 1:16, “The glory of Israel will reach Addulam,” meaning that the light was greatly concealed, and all that remained was that which was necessary to maintain life. See an explanation of this in the Beit Yaakov, parshat Vayeishev, MB. He felt that the time had not yet come to teach the Torah in public. Yet for the few that came to him, he taught the wisdom of the Torah in a discreet and modest way. Then, in the year 5600, the word of God came to him,¹⁶⁵See Tehillim 105:19, where Yosef was in prison until the word of God came and refined him, calling him to his mission as a leader. and he was Divinely inspired. This was the time hinted at in the teachings of Rabbi Shimon bar Yochai in the Zohar (Vayeira 116b), “when the the sixth millennium arrives, which is the secret of the letter Vav (ו) (six).” The Zohar continues (117a), “In the six hundredth year of the sixth millennium, the gates of wisdom will be opened above, and the wellsprings of wisdom below … then the rainbow will be seen in its brilliant colors.” And further in the Zohar (118a), “Rabbi Shimon said to them, God does not desire to greatly reveal himself in this world. Yet when the days of the Mashiach come close, even little children will reveal the secrets of Torah wisdom.” This means that man will finally attain a clear apprehension of the Torah’s wisdom, through the understanding that all matters of Torah are necessary for each individual of Israel in order to serve God. It is said in the Gemara (Chagiga, 14b), “even concerning Ma’aseh Merkava, the mysteries of the Torah, there are those who are adept at explaining, and those who are adept at performing.” That is to say, man will understand that in order to serve God through the words of Torah, the foundation of his soul needs the most precious and sublime Torah knowledge. This being so, God will send His salvation from the heavens, His steadfast love and truth.¹⁶⁶See Tehillim, 57:4 When we see the fulfillment of Rabbi Shimon’s prophetic vision that the, “wellsprings of wisdom will be opened below,” do not be wary of the many warnings in the Zohar against revealing secrets to those who are not worthy of their power, for then the times themselves will demand such a revelation. Rabbi Elazar ben Arach hinted at this in the Midrash Ne’elam (Zohar, Toldot, 140a), “Who will be worthy of this time? Who will remain and uphold the law during this time?” Rabbi Elazar ben Arach understood the redemption would start in the year 6000. Yet based on his understanding of Bereshit ch. 23 (the children of Cheit) he ascertained that the resurrection of the dead would not be complete until the year 6408. Rebbi Yehoshua resolved this contradiction saying that the perfectly righteous would be resurrected in the beginning of the ingathering of the exiles, at the fortieth year of the sixth millennium. However, the less perfect, depending on their level, would be resurrected in the ensuing years up to 6408. Rebbi Elazar ben Arach was troubled that many may slip into degradation in those years, and forsake the Torah.