Kabbalah does not play a major role in our movement, although we do
have base ourselves on some quotations from the Zohar and other
Kabbalah texts.

In general, the reason why Jews have traditionally discouraged
Kabbalah study for young or inexperienced scholars is because of the
potential for misinterpretation of many theological points. For the
uninitiated it is sometimes hard to tell the difference between
legitimate Kabbalah and heresy. This was highlighted by the post-
Sabbatean movement in the late 1600s and early 1700s, when there was
dispute over several prominent Jewish scholars as to whether they were
Sabbateans or not. Regarding some, the dispute continues to this day.
If it can be disputed, obviously the distinctions are not easy to
understand, and we would rather have the majority of Jews go through
their lives without knowing Kabbalah than have one Jew believe in
heresy.

Here are some:

The Zohar says (Vayikra 6a) that Rabbi Acha asked Rabbi Shimon the
meaning of the verse, "The virgin of Israel has fallen and will never
get up." (Amos 5:2) Rabbi Shimon replied that it means that in the
final redemption, Israel will not get up on her own as she did in
previous redemptions, such as in Babylonia where the Jews went back
with permission from the king. She is not allowed to do so, for Hashem
adjured us not to arouse or awaken the love before its time (Kesubos
111a). Rather she will wait in her place in exile until Hashem Himself
comes and helps her up.

Reb Tzvi Elimelech of Dinov once posed the question: Why is our custom
regarding the location of a wedding the opposite of the custom at the
time of the Gemora? In the Gemora's times, the kallah was brought from
her father's house to the chosson's house, and the wedding took place
there (Rashi on Kesubos 15b). But our custom is that the kallah's
parents make the wedding in their place, and the chosson comes to the
kallah. He answers by quoting the above Zohar. The chosson symbolizes
Hashem, who will come back to the Jewish people in exile. Indeed, all
Israel's customs are prophecy, for they are the children of prophets!
(Bracha Meshuleshes on Chullin Chapter 5, Mishnah 3)

The Zohar (Shemos 32a, end of Va'eira) also speaks of Yishmoel's
domination over Eretz Yisroel: "The angel of Yishmoel stood for four
hundred years before the Holy One, blessed is He, and asked: Does
someone who is circumcised have a share in Your Name? He said to him:
Yes. He said to him: But Yishmoel is circumcised why does he have no
share in Your Name like Yitzchok? He said to him: This one was
circumcised properly and this one improperly. Furthermore, these cling
to Me properly, on the eighth day, but these are far from Me for many
days. He said to him: Even so, since he is circumcised, should he not
get some reward? (Woe to the day Yishmoel was born in the world and
was circumcised!) What did the Holy One, blessed is He, do? He
distanced the children of Yishmoel from clinging to Above, and gave
them a portion below in the Holy Land because of their circumcision.
The children of Yishmoel are destined to rule over the Holy Land for a
long time, when it is empty of all, just as their circumcision is
empty, not complete (i.e. without p'riah). And they will prevent the
children of Israel from returning to their place, until that merit of
Yishmoel is used up."

When will the merit of Yishmoel be used up? The Maharsha in Bava Basra
73b also mentions this exile of Yishmoel, and writes clearly that it
will last until the redemption. The Gemora says: "Rabbah Bar Bar Chana
said: I saw a frog as big as the city Akra Hegronia, which has sixty
houses. A snake came and swallowed it, and then a female raven came
and swallowed the snake, and it went up and sat in a tree. Imagine how
strong that tree must have been!" The Maharsha explains that just as
Daniel was shown the successive world empires in the form of wild
animals, so too Rabbah Bar Bar Chana was shown a vision of animals as
a metaphor for the empires that would rule from the Second Temple
until the coming of Moshiach. The frog symbolizes Macedonia and
Greece, the snake is Rome, and the female raven is Yishmoel. The raven
is an unclean bird, and it was female to symbolize the fact that
Yishmoel came from a non-Jewish mother, Hagar. "The raven went up and
sat in a tree" means that Yishmoel went up and conquered Eretz Yisroel
and lived there, based on the merit of his father Avraham (a tzaddik
is compared to a tree see Bamidbar 13:20) to whom Hashem promised to
make Yishmoel a great nation (Bereishis 17:20). Imagine how great the
merit of Avraham Avinu must have been, for Yishmoel controls Eretz
Yisroel and many other lands until the time of the redemption!

The later kabbalists seem to have had a tradition that when Moshiach
comes, there will only be 7,000 Jews in Eretz Yisroel. The prophet
Isaiah said (4:3), Anyone who is left in Zion and Jerusalem will be
called holy, all who are written for life in Jerusalem.

Rabbi Menachem Azariah of Fano (d. 1620) this verse, and then
explains, The number of these people who will be called holy is
seven thousand, as we find that the word left over is used in
another place in Tanach (Melachim I 19:18) in reference to seven
thousand. (Maamar Tzevaos Hashem 3:9)

Rabbi Avraham Azulai (d. 1643) writes: Know that we have a tradition
in our hands that on that day when the king Moshiach will come to
Eretz Yisroel with the ingathered exiles, he will find there in Eretz
Yisroel seven thousand Jews. (Chesed LAvraham 3:22). (It is said
that whenever the Satmar Rav quoted this statement of the Chesed
LAvraham, he would tremble.)

Let us conclude with a prayer that these predictions be fulfilled in a
peaceful way!

Regarding the end of days, there is an interesting passage in the Zohar,
Bereishis 54a, speaking about Adam's two sons Kayin and Hevel. Kayin came from
the left side, from the side of tumah, and Hevel came from the right side, the
side of taharah. The name "kayin" comes from the word "kein," nest, a nest of
evil habitations demons and spirits from the unclean side. When Kayin and Hevel
brought offerings, each brought from his own side:

Rabbi Shimon said: "And it came to pass at the end of days [Kayin brought from
the fruit of the ground an offering to Hashem]" (Bereishis 4:3). What is "mikeitz
yamim"? This is the end of all flesh. And who is this? The angel of death. And
Kayin brought his offering from that "keitz yamim". There is a hint to this in
the words, for it says, "mikeitz yamim" and not "mikeitz yamin". And therefore it
says regarding Daniel (Daniel 12:13): "And you, go to the End, and stand by your
portion." He said to him: To the keitz hayamim or to the keitz hayamin? He said
to him: To the keitz hayamin. But Kayin brought from the keitz hayamim.

The Zohar seems to say that there are two Ends, one from the right, clean side
and one from the unclean side. Daniel asked the angel which one he should go to,
and the angel replied, to the one on the right.

Before the 20th century no one understood what this Zohar was referring to. But
now we can see that the "ketz hayamim" with a mem refers to the Zionist state,
and the true ketz, the ketz hayamin, is yet to come.