Become Part of a Greater Whole

Perhaps the most important outcome of studying Kabbala is to imbue within oneself the understanding that each person is a part of the Schechina. When a person's grasp of the deeper portions of the Torah broadens and deepens there develops an internal revolution in a person's self-identity. He is able to experience an expanded consciousness which views himself as part and parcel of the Schechina, as part of a much greater existence. All of his desires, thoughts, dreams and ambitions then emanate from a deep desire to be incorporated in this precious source of life, the corporation of Israel (כנסת ישראל), and to work with all his might to improve it and to raise it to its fullness and destiny. This is the source of the deep-felt desire of the Tzaddikim for the rebuilding of the Temple, the glory of Jerusalem, the uplifting of the Schechinah and the perfection of Klal Yisroel.

This concept is the inner soul of the Torah and the sweet fruit of understanding and internalizing the Torah.

This is not achieved through the study of the revealed portions of the Torah, the portion that deals with actions. That subject matter is not aimed at this result. The Shulchan Aruch does not incorporate issues of the meaning of life and its purpose. Even though following the Shulchan Aruch is the only means of action through which a person can achieve his purpose in life. Therefore, by ignoring the inner Torah a person is going without any deep understanding or proper feeling for the path of Torah. A person's desire and intention when fulfilling Mitzvos is apt to be weak and dry, lacking powerful meaning. Similarly, the drive to toil in Torah and Mitzvos cannot reach its pinnacle, to reach places that are more valuable than the World to Come and reward in Gan Eden.

During the time of Exile we could not fully grasp the inner Torah, it speaks of a nation living in the light of the Schechinah and not of crushed bones. All that remained in Exile are the four cubits of Halacha. The world of deeper understanding it all its richness could not be revealed to the Nation except for a few holy individuals who could grasp it. They transmitted the teachings verbally to select students and wrote it in their works and so preserved it until the redemption.
ה"ו קע"ג

Redemption & the Inner Torah

The Zohar and other Kabbalistic works are replete with comments indicating that in future times the prerequisite for leaving Exile will be that the the inner teachings of the Torah would have to be revealed in their fullest sense. Based on what we have written so far we can understand that this is due to the fact that Kabbalistic thought is the Torah of the Schechina. These are not teachings which relate only to few individuals or certain aspects of people, rather they are teachings that relate to the entire body - the essence of the Schechina. The Kabbalistic teachings come to educate people in how to focus their essential selves as part of the Schechina as opposed to individual work for one's own perfection.
Every aspect of Kabbalistic thought is directed towards לשם יחוד קודשא בריך הוא ושכינתיה, for the sake of the uniting the Holy One, Blessed be He and his Schechina, to focus on the rectification of the Schechina rather than on one's self individually. This concept is expressed as עבודת צורך גבוהה, namely that the most significant acts we can do, the ones that come from the deepest recesses of our souls are not distinct from the Schechina and the Nation, but are serving the entire Jewish Nation. This can be compared to a cell that serves the entire body and whose purpose is not self-preservation, but that of the entire corpus.
This is the life of גאולה, redemption, with the Jewish Nation on its land. A life of Inner Torah in which one is focused on the entire Schechina rather than on an individual cell alone. Redemption depends on achieving this consciousness which is why it is dependent on the Zohar and the revelation of Kabbalistic concepts.