My intention here is action. The following suggestions will surely be publicized and encouraged everywhere: 

וְעַל שֶׁל פֹּעַל בָּאתִי – וּבְוַדַּאי יְעוֹרְרוּ וִיפַרְסְמוּ בְּכָל מָקוֹם וּמָקוֹם:

In order to accomplish the immediate revelation and coming of Moshiach, each and every Jew,

כְּדֵי לִפְעֹל הִתְגַּלּוּת וּבִיאַת הַמָּשִׁיחַ תֵּכֶף וּמִיָּד – עַל כָּל-אֶחָד-וְאֶחָד מִיִּשְׂרָאֵל

— the men, whether they are “dwellers in the tent” ­— people who study Torah full-time — (like the tribe of Yissachar, which historically were sages), or business men (like the tribe of Zevulun),

(הָאֲנָשִׁים – הֵן יוֹשְׁבֵי אֹהֶל (יִשָּׂשכָר) וְהֵן בַּעֲלֵי עֵסֶק (זְבוּלוּן),

as well as women and children, each according to his ability —

וְכֵן הַנָּשִׁים וְהַטַּף, כָּל חַד וְחַד לְפוּם שִׁיעוּרָא דִּילֵּיהּ)

must increase in his study of Torah, particularly on the subjects of Moshiach and Redemption.

לְהוֹסִיף בְּלִמּוּד הַתּוֹרָה (בִּמְיֻחָד) בְּעִנְיְנֵי מָשִׁיחַ וּגְאֻלָּה.

The Rebbe adds an important instruction as to the manner of study:

It would be even better if the study is in public, along with at least ten others.

וּמַה טוֹב – שֶׁהַלִּמּוּד יִהְיֶה (בָּרַבִּים) בַּעֲשָׂרָה,

Because, in addition to the advantage there is anytime when “ten people sit and occupy themselves with Torah study,” namely, that “the Shechinah dwells among them,”

כִּי, נוֹסָף עַל הַמַּעֲלָה דְּ”עֲשָׂרָה שֶׁיּוֹשְׁבִים וְעוֹסְקִים בַּתּוֹרָה שְׁכִינָה שְׁרוּיָהּ בֵּינֵיהֶם”,

there is yet a particular advantage with learning about Moshiach and the Redemption in public;

יֵשׁ מַעְלָה מְיֻחֶדֶת כְּשֶׁלּוֹמְדִים עִנְיְנֵי מָשִׁיחַ וְהַגְאוּלָה בְּרַבִּים

— Such public study elicits excitement and heartfelt joy which in turn increases the desire and anticipation for the coming of Moshiach.³⁶

בְּנוֹגֵעַ לַהִתְפַּעֲלוּת וְהַשִּׂמְחָה בְּרֶגֶשׁ הַלֵּב, שֶׁעַל-יְדֵי-זֶה הוֹלֶכֶת וּגְדֵלָה הַהִשְׁתּוֹקְקוּת וְהַצִפִּיָה לְבִיאַת הַמָּשִׁיחַ.

Obviously, this is in addition to the most essential thing ­— to increase the observance of mitzvos b’hidur — in a beautified manner.

וְעוֹד וְעִקָּר כַּפָּשׁוּט – לְהוֹסִיף בְּקִיּוּם הַמִּצְווֹת בְּהִידוּר,

Especially to beautify the mitzvah of tzedekah, which is comprehensive of all the mitzvos, as it involves a much greater degree of energy,than is invested in any other mitzvah.

וּבִמְיֻחָד בְּהַהִידוּר בְּמִצְוַת הַצְדָּקָה (כְּלָלוּת כָּל הַמִּצְווֹת)

It therefore “draws near the Redemption,” as it elevates all the vitality invested into earning that money which was given to tzedakah.

שֶׁ”מְּקָרֶבֶת אֶת הַגְאוּלָה”.

The Rebbe goes on to show how giving tzedakah and learning about Moshiach can be combined:

It would be worthwhile and proper to connect the increase in tzedekah with an increase in the Torah study on matters of Moshiach and Redemption. This is done by giving tzedekah with the intention to bring close and hasten the Redemption.

וּכְדַאי וְנָכוֹן לְקַשֵּׁר הַהוֹסָפָה בִּצְדָקָה עִם הַהוֹסָפָה בְּתּוֹרָה בְּעִנְיְנֵי מָשִׁיחַ וּגְאֻלָּה – עַל-יְדֵי-זֶה שֶׁהַהוֹסָפָה לִצְדָקָה הִיא מִתּוֹךְ כַּוָּנָה לְקָרֵב וּלְזָרֵז אֶת הַגְאוּלָה,

As this intention itself constitutes learning Torah on matters of Redemption  — in the form of from time-to-time studying in thought the teaching of Chazal “Great is tzedekah for it draws near the Redemption.”

כֵּיוָן שֶׁכַּוָּנָה זוֹ כִּשֶׁלְעַצְמָה הִיא חֵלֶק מִלִּמּוּד הַתּוֹרָה בְּעִנְיְנֵי הַגְאוּלָה – הַלִּמּוּד (בְּמַחְשָׁבָה – מִזְּמַן לַזְּמַן) דְמַאֲמָר חֲזַ”ל “גְּדוֹלָה צְדָקָה שֶׁמְּקָרֶבֶת אֶת הַגְאוּלָה”.

The Rebbe, less than two weeks later, on the 15th of Iyar, personally distributed to thousands of Chassidim a pamphlet titled D’var Malchus, containing four essays on the laws of Moshiach in the Rambam from his own sichos. Of course with a dollar to give to tzedakah…