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1. Or Neerav is a work by the Rabbi Moshe Cordovero (the Ramak) who taught Kabbalah to the Arizal. It's goal is to speak to, advise and encourage both teachers and students of Kabbalah. It writes extensively in Part 1 about the importance for every Jew to learn Kabbalah, and speaks out harshly against anyone who discourages it. He makes a distinction between easier parts and harder parts, but generally encourages everyone to learn the Kabbalah, even Maaseh Merkava and Maaseh Bereshit. He explains it is important to follow the Tikkunei Zohar's rules of learning Tanach and Mishna/Gemara, and the art of pilpul first, but emphasises one shouldn't use excuses like "I haven't mastered shas yet" etc. - a "portion" of these is fine. He explains that one shouldn't fear making a mistake, because he will eventually arrive at the truth, and the mistakes will be wiped out (he bases this on Sefer ha-Bahir, a very early Kabbalistic work). He does warn against not teaching it if one doesn't know what they are talking about, and exhorts students to find a teacher who has mastered Kabbalah for its own sake, and not as one subject among many.

2. Eitz Chaim, the major Kabbalistic work of the teachings of the Arizal by his foremost student, R' Chaim Vital T'zl, Shaar HaHakdamot where he writes that ideally one should learn Talmud first, and then move on to Kabbalah. Everyone should do so; anyone who doesn't causes sorrow to the Divine and delays the Redemption. He adds that if a person has issues with learning Talmud, they should go straight to the Kabbalah. He brings many sources for this, disagreeing with the "only after 40" idiom (see Shach, Yoreh De'ah 246:6).

3. Even Shleima by the Vilna Gaon T'zl, 8:24 and 11:3, as well as his commentary on Mishlei 4:22, 5:18, 7:12 and 20:9, and on Tikunei Zohar 107:3 (plus many other places). In his commentary on parshat pikudei, 17 and Mishlei 2:9 he writes that it is obligatory for everyone to learn Kabbalah¹. His position amounts to the fact that the learning of Kabbalah will be the primary cause of the Redemption. In Kol HaTor he predicted that in the year 5750 (1990) the "revelation of Kabbalah" will begin.

4. Ohr HaChama by R' Avraham Azulai T'zl writes in the introduction that the decree of not openly engaging in Kabbalah was lifted in the year 5250 (1490)², and in 5300 (1540) it became praiseworthy to do so in great numbers in order to bring Moshiach.

5. HaSulam by Baal HaSulam T'zl, where he writes in the introduction that the time has come for everyone to learn Kabbalah¹.

6. Eder HaYaker v'Ikvei HaTzon, p.144 R' Kook T'zl explains that it's no longer appropriate for the "big questions" to only be answered to the great Rabbonim, but everyone should have an answer, and all of klal Yisrael should participate in this process.³.

7. The letter of R' Yisrael Ba'al Shem Tov T'zl to his brother in-law, Rebbe Gershon of Kitov T'zl. In it he states that the Moshiach will come when the wellsprings of his teachings have spread [and been taught] to the whole world. The teachings, which he states he wasn't permitted to give in his own lifetime (and he didn't have writings as such, his teachings were transmitted through his students, who taught it to their Chassidim, and still do to this day), are Kabbalistic in nature.

8. Shaar HaEmuna VeYesod HaChasidut by Rabbi Gershon Chanoch Henoch (the Radzyner Rebbe), the son of the second Ishbitzer Rebbe and the grandson of the Mei Hashiloach writes in his introduction to the Beit Yaakov that it is imperative for everyone to learn Kabbalah and Chassidut, and like the Ramak above, argues harshly against those who discourage its study, and insist on focussing on pshat and halacha.

9. The Zohar itself, in several places explains how the teachings of Kabbalah will bring the Redemption. See 1:117a, taken to mean that in the year 5600 (1840) the wellsprings will burst forth from above and below, meaning Torah wisdom that was hidden will become available (Kabbalah, note the same word used in the Ba'al Shem Tov's letter), and this will coincide with a great influx of "lower" wisdom. See also 3:124b which states that specifically the teachings of the book of the Zohar (a primarily Kabbalistic work) will bring about the Redemption¹!

10. R' Chaim of Volozhin T'zl, before he was niftar, told his son R' Yitzchak that it is extremely important that the entirety of his work Nefesh Hachaim be learned by everyone. It is a work that contains a lot of Kabbalah, which is written in such a way that clearly demands there be a teacher to explain it. I will look for that source again bli neder. His son made efforts to pass on his urgent message that this work be published and learned in full by all.

1. Or Neerav is a work by the Rabbi Moshe Cordovero (the Ramak) who taught Kabbalah to the Arizal. Its goal is to speak to, advise and encourage both teachers and students of Kabbalah. It writes extensively in Part 1 about the importance for every Jew to learn Kabbalah, and speaks out strongly against anyone who discourages it. He makes a distinction between easier parts and harder parts, but generally encourages everyone to learn the Kabbalah, even Maaseh Merkava and Maaseh Bereshit. He explains it is important to follow the Tikkunei Zohar's rules of learning Tanach and Mishna/Gemara, and the art of pilpul first, but emphasises one shouldn't use excuses like "I haven't mastered shas yet" etc. - a "portion" of these is fine. He explains that one shouldn't fear making a mistake, because he will eventually arrive at the truth, and the mistakes will be wiped out (he bases this on Sefer ha-Bahir, a very early Kabbalistic work). He does warn against not teaching it if one doesn't know what they are talking about, and exhorts students to find a teacher who has mastered Kabbalah for its own sake, and not as one subject among many.

2. Eitz Chaim, the major Kabbalistic work of the teachings of the Arizal by his foremost student, R' Chaim Vital T'zl, Shaar HaHakdamot where he writes that ideally one should learn Talmud first, and then move on to Kabbalah. Everyone should do so; anyone who doesn't causes sorrow to the Divine and delays the Redemption. He adds that if a person has issues with learning Talmud, they should go straight to the Kabbalah. He brings many sources for this, disagreeing with the "only after 40" idiom (see Shach, Yoreh De'ah 246:6).

3. Even Shleima by the Vilna Gaon T'zl, 8:24 and 11:3, as well as his commentary on Mishlei 4:22, 5:18, 7:12 and 20:9, and on Tikunei Zohar 107:3 (plus many other places). In his commentary on parshat pikudei, 17 and Mishlei 2:9 he writes that it is obligatory for everyone to learn Kabbalah¹. His position amounts to the fact that the learning of Kabbalah will be the primary cause of the Redemption. In Kol HaTor he predicted that in the year 5750 (1990) the "revelation of Kabbalah" will begin.

4. Ohr HaChama by R' Avraham Azulai T'zl writes in the introduction that the decree of not openly engaging in Kabbalah was lifted in the year 5250 (1490)², and in 5300 (1540) it became praiseworthy to do so in great numbers in order to bring Moshiach.

5. HaSulam by Baal HaSulam T'zl, where he writes in the introduction that the time has come for everyone to learn Kabbalah¹.

6. Eder HaYaker v'Ikvei HaTzon, p.144 R' Kook T'zl explains that it's no longer appropriate for the "big questions" to only be answered to the great Rabbonim, but everyone should have an answer, and all of klal Yisrael should participate in this process.³.

7. The letter of R' Yisrael Ba'al Shem Tov T'zl to his brother in-law, Rebbe Gershon of Kitov T'zl. In it he states that the Moshiach will come when the wellsprings of his teachings have spread [and been taught] to the whole world. The teachings, which he states he wasn't permitted to give in his own lifetime (and he didn't have writings as such, his teachings were transmitted through his students, who taught it to their Chassidim, and still do to this day), are Kabbalistic in nature.

8. Shaar HaEmuna VeYesod HaChasidut by Rabbi Gershon Chanoch Henoch (the Radzyner Rebbe), the son of the second Ishbitzer Rebbe and the grandson of the Mei Hashiloach writes in his introduction to the Beit Yaakov that it is imperative for everyone to learn Kabbalah and Chassidut, and like the Ramak above, argues harshly against those who discourage its study, and insist on focussing on pshat and halacha.

9. The Zohar itself, in several places explains how the teachings of Kabbalah will bring the Redemption. See 1:117a, taken to mean that in the year 5600 (1840) the wellsprings will burst forth from above and below, meaning Torah wisdom that was hidden will become available (Kabbalah, note the same word used in the Ba'al Shem Tov's letter), and this will coincide with a great influx of "lower" wisdom. See also 3:124b which states that specifically the teachings of the book of the Zohar (a primarily Kabbalistic work) will bring about the Redemption¹!

10. R' Chaim of Volozhin T'zl, before he was niftar, told his son R' Yitzchak that it is extremely important that the entirety of his work Nefesh Hachaim be learned by everyone. It is a work that contains a lot of Kabbalah, which is written in such a way that clearly demands there be a teacher to explain it. I will look for that source again bli neder. His son made efforts to pass on his urgent message that this work be published and learned in full by all.

Based on the sources and my general understanding, the general traditional understand of "don't learn Kaballah until you are a big Talmud chachamim post 40" has indeed changed, but how exactly and to what degree takes explanation. It should be noted that this wasn't always the case. It appears that at the time of R Shimon Bar Yochai, everyone did indeed learn Kabbalah, and it is a matter of exile that it ended up going "underground" (see Chapter 14 of Shaar HaEmunah VeYesod HaChasidut, introduction to Beit Yaakov). There was a bit of an awakening of Kabbalistic teachings in 12th century Spain, and at that point there was a pushback (by Yitzchak the Blind), and started a tradition of aversion to teaching Kabbalah to the public, and obscuring any recorded teachings behind omissions and cryptic language. This was in part because of the Mishneh in Chagiga that states that Kabbalah should only be taught from teacher to student orally.

Based on the sources and my general understanding, the general traditional understanding of "don't learn Kaballah until you are a big Talmud chachamim post 40" has indeed changed, but how exactly and to what degree takes explanation. It should be noted that this wasn't always the case. It appears that at the time of R Shimon Bar Yochai, everyone did indeed learn Kabbalah, and it is a matter of exile that it ended up going "underground" (see Chapter 14 of Shaar HaEmunah VeYesod HaChasidut, introduction to Beit Yaakov). There was a bit of an awakening of Kabbalistic teachings in 12th century Spain, and at that point there was a pushback (by Yitzchak the Blind), and started a tradition of aversion to teaching Kabbalah to the public, and obscuring any recorded teachings behind omissions and cryptic language. This was in part because of the Mishneh in Chagiga that states that Kabbalah should only be taught from teacher to student orally.

1. Or Neerav is a work by the Rabbi Moshe Cordovero (the Ramak) who taught Kabbalah to the Arizal. It's goal is to speak to, advise and encourage both teachers and students of Kabbalah. It writes extensively in Part 1 about the importance for every Jew to learn Kabbalah, and speaks out harshly against anyone who discourages it. He makes a distinction between easier parts and harder parts, but generally encourages everyone to learn the Kabbalah, even Maaseh Merkava and Maaseh Bereshit. He explains it is important to follow the Tikkunei Zohar's rules of learning Tanach and Mishna/Gemara, and the art of pilpul first, one shouldn't use excuses like "I haven't mastered shas yet" etc. - a "portion" of these is fine. He explains that one shouldn't fear making a mistake, because he will eventually arrive at the truth, and the mistakes will be wiped out (he bases this on Sefer ha-Bahir, a very early Kabbalistic work). He does warn against not teaching it if one doesn't know what they are talking about, and exhorts students to find a teacher who has mastered Kabbalah for its own sake, and not as one subject among many.

2. Eitz Chaim, the major Kabbalistic work of the teachings of the Arizal by his foremost student, R' Chaim Vital T'zl, Shaar HaHakdamot where he writes that ideally one should learn Talmud first, and then move on to Kabbalah. Everyone should do so; anyone who doesn't causes sorrow to the Divine and delays the Redemption. He adds that if a person has issues with learning Talmud, they should go straight to the Kabbalah. He brings many sources for this, disagreeing with the "only after 40" idiom (see Shach, Yoreh De'ah 246:6).

3. Even Shleima by the Vilna Gaon T'zl, 8:24 and 11:3, as well as his commentary on Mishlei 4:22, 5:18, 7:12 and 20:9, and on Tikunei Zohar 107:3 (plus many other places). In his commentary on parshat pikudei, 17 and Mishlei 2:9 he writes that it is obligatory for everyone to learn Kabbalah¹. His position amounts to the fact that the learning of Kabbalah will be the primary cause of the Redemption. In Kol HaTor he predicted that in the year 5750 (1990) the "revelation of Kabbalah" will begin.

4. Ohr HaChama by R' Avraham Azulai T'zl writes in the introduction that the decree of not openly engaging in Kabbalah was lifted in the year 5250 (1490)², and in 5300 (1540) it became praiseworthy to do so in great numbers in order to bring Moshiach.

5. HaSulam by Baal HaSulam T'zl, where he writes in the introduction that the time has come for everyone to learn Kabbalah¹.

6. Eder HaYaker v'Ikvei HaTzon, p.144 R' Kook T'zl explains that it's no longer appropriate for the "big questions" to only be answered to the great Rabbonim, but everyone should have an answer, and all of klal Yisrael should participate in this process.³.

7. The letter of R' Yisrael Ba'al Shem Tov T'zl to his brother in-law, Rebbe Gershon of Kitov T'zl. In it he states that the Moshiach will come when the wellsprings of his teachings have spread [and been taught] to the whole world. The teachings, which he states he wasn't permitted to give in his own lifetime (and he didn't have writings as such, his teachings were transmitted through his students, who taught it to their Chassidim, and still do to this day), are Kabbalistic in nature.

8. Shaar HaEmuna VeYesod HaChasidut by Rabbi Gershon Chanoch Henoch (the Radzyner Rebbe), the son of the second Ishbitzer Rebbe and the grandson of the Mei Hashiloach writes in his introduction to the Beit Yaakov that it is imperative for everyone to learn Kabbalah and Chassidut, and like the Ramak above, argues harshly against those who discourage its study, and insist on focussing on pshat and halacha.

9. The Zohar itself, in several places explains how the teachings of Kabbalah will bring the Redemption. See 1:117a, taken to mean that in the year 5600 (1840) the wellsprings will burst forth from above and below, meaning Torah wisdom that was hidden will become available (Kabbalah, note the same word used in the Ba'al Shem Tov's letter), and this will coincide with a great influx of "lower" wisdom. See also 3:124b which states that specifically the teachings of the book of the Zohar (a primarily Kabbalistic work) will bring about the Redemption¹!

10. R' Chaim of Volozhin T'zl, before he was niftar, told his son R' Yitzchak that it is extremely important that the entirety of his work Nefesh Hachaim be learned by everyone. It is a work that contains a lot of Kabbalah, which is written in such a way that clearly demands there be a teacher to explain it. I will look for that source again bli neder. His son made efforts to pass on his urgent message that this work be published and learned in full by all.

1. Or Neerav is a work by the Rabbi Moshe Cordovero (the Ramak) who taught Kabbalah to the Arizal. It's goal is to speak to, advise and encourage both teachers and students of Kabbalah. It writes extensively in Part 1 about the importance for every Jew to learn Kabbalah, and speaks out harshly against anyone who discourages it. He makes a distinction between easier parts and harder parts, but generally encourages everyone to learn the Kabbalah, even Maaseh Merkava and Maaseh Bereshit. He explains it is important to follow the Tikkunei Zohar's rules of learning Tanach and Mishna/Gemara, and the art of pilpul first, but emphasises one shouldn't use excuses like "I haven't mastered shas yet" etc. - a "portion" of these is fine. He explains that one shouldn't fear making a mistake, because he will eventually arrive at the truth, and the mistakes will be wiped out (he bases this on Sefer ha-Bahir, a very early Kabbalistic work). He does warn against not teaching it if one doesn't know what they are talking about, and exhorts students to find a teacher who has mastered Kabbalah for its own sake, and not as one subject among many.

2. Eitz Chaim, the major Kabbalistic work of the teachings of the Arizal by his foremost student, R' Chaim Vital T'zl, Shaar HaHakdamot where he writes that ideally one should learn Talmud first, and then move on to Kabbalah. Everyone should do so; anyone who doesn't causes sorrow to the Divine and delays the Redemption. He adds that if a person has issues with learning Talmud, they should go straight to the Kabbalah. He brings many sources for this, disagreeing with the "only after 40" idiom (see Shach, Yoreh De'ah 246:6).

3. Even Shleima by the Vilna Gaon T'zl, 8:24 and 11:3, as well as his commentary on Mishlei 4:22, 5:18, 7:12 and 20:9, and on Tikunei Zohar 107:3 (plus many other places). In his commentary on parshat pikudei, 17 and Mishlei 2:9 he writes that it is obligatory for everyone to learn Kabbalah¹. His position amounts to the fact that the learning of Kabbalah will be the primary cause of the Redemption. In Kol HaTor he predicted that in the year 5750 (1990) the "revelation of Kabbalah" will begin.

4. Ohr HaChama by R' Avraham Azulai T'zl writes in the introduction that the decree of not openly engaging in Kabbalah was lifted in the year 5250 (1490)², and in 5300 (1540) it became praiseworthy to do so in great numbers in order to bring Moshiach.

5. HaSulam by Baal HaSulam T'zl, where he writes in the introduction that the time has come for everyone to learn Kabbalah¹.

6. Eder HaYaker v'Ikvei HaTzon, p.144 R' Kook T'zl explains that it's no longer appropriate for the "big questions" to only be answered to the great Rabbonim, but everyone should have an answer, and all of klal Yisrael should participate in this process.³.

7. The letter of R' Yisrael Ba'al Shem Tov T'zl to his brother in-law, Rebbe Gershon of Kitov T'zl. In it he states that the Moshiach will come when the wellsprings of his teachings have spread [and been taught] to the whole world. The teachings, which he states he wasn't permitted to give in his own lifetime (and he didn't have writings as such, his teachings were transmitted through his students, who taught it to their Chassidim, and still do to this day), are Kabbalistic in nature.

8. Shaar HaEmuna VeYesod HaChasidut by Rabbi Gershon Chanoch Henoch (the Radzyner Rebbe), the son of the second Ishbitzer Rebbe and the grandson of the Mei Hashiloach writes in his introduction to the Beit Yaakov that it is imperative for everyone to learn Kabbalah and Chassidut, and like the Ramak above, argues harshly against those who discourage its study, and insist on focussing on pshat and halacha.

9. The Zohar itself, in several places explains how the teachings of Kabbalah will bring the Redemption. See 1:117a, taken to mean that in the year 5600 (1840) the wellsprings will burst forth from above and below, meaning Torah wisdom that was hidden will become available (Kabbalah, note the same word used in the Ba'al Shem Tov's letter), and this will coincide with a great influx of "lower" wisdom. See also 3:124b which states that specifically the teachings of the book of the Zohar (a primarily Kabbalistic work) will bring about the Redemption¹!

10. R' Chaim of Volozhin T'zl, before he was niftar, told his son R' Yitzchak that it is extremely important that the entirety of his work Nefesh Hachaim be learned by everyone. It is a work that contains a lot of Kabbalah, which is written in such a way that clearly demands there be a teacher to explain it. I will look for that source again bli neder. His son made efforts to pass on his urgent message that this work be published and learned in full by all.