Translating the above reckoning into practical terms:

וּבְנוֹגֵעַ לְפֹעַל:

One should publicize and draw people’s attention everywhere to the specific Divine service associated with the month of Elul,

יֵשׁ לְפַרְסֵם וּלְעוֹרֵר בְּכָל מָקוֹם וּמָקוֹם עַל-דְּבַר הָעֲבוֹדָה הַמְּיֻחֶדֶת דְּחוֹדֶשׁ אֱלוּל

alluded to in the initials of five verses which form the word “Elul,” referencing to: Torah, prayer, deeds of kindness, Teshuva and Redemption.

הַמְרוּמֶזֶת בַּחֲמֵשֶׁת הָרָאשֵׁי-תֵּבוֹת דְּתוֹרָה תְּפִלָּה גְּמִילוּת-חֲסָדִים תְּשׁוּבָה וּגְאֻלָּה,

Prayer — אני לדודי ודודי לי — “I am my Beloved’s and my Beloved is mine.” For it is through prayer that the love relationship with Hashem is made and intensified. Torah study — אנה לידו ושמתי לך — “It chanced to happen and I set aside for you a place.” This verse describes the Cities of Refuge and thus refers to Torah study for “the words of Torah provide refuge” from the Yetzer Hara. Deeds of kindness — איש לרעהו ומתנות לאביונים — “Send gifts of food man to his fellow, and gifts of money to the poor.” In this verse, from the Megilla the concept of deeds of kindness is clearly expressed. Teshuva — ומל ה’ אלוקיך את לבבך ואת לבב זרעך — “And G‑d your L‑rd will circumcise your heart and the hearts of your descendants.” For the service of Teshuva is primarily the inner service of changing one’s inner self, the feelings of one’s heart. Redemption — ויאמרו לאמר אשירה להשם — This phrase is taken from the Song of Redemption sung at the Red Sea. (In this phrase, to arrive at the name Elul the order of the words must be rearranged.)

Special emphasis should be placed on the fifth acronym, representing the theme of Redemption, as it permeates all other areas of Divine service, by everything being done in the spirit of Redemption

וּבְהַדְגָּשָׁה מְיֻחֶדֶת בְּנוֹגֵעַ לָרָאשֵׁי-תֵּבוֹת הַחֲמִישִׁי, עִנְיָן הַגְאוּלָה, כְּפִי שֶׁחוֹדֶרֶת בְּכָל עִנְיָנֵי הָעֲבוֹדָה, עַל-יְדֵי-זֶה שֶׁחַדוּרִים וְנַעֲשִׂים בְּרוּחָהּ שֶׁל הַגְאוּלָה

­— This includes (especially) studying Torah teachings on matters concerning the Redemption and the Beis HaMikdash —

(כּוֹלֵל וּבִמְיֻחָד עַל-יְדֵי לִמּוּד הַתּוֹרָה בְּעִנְיְנֵי הַגְאוּלָה וּבֵית-הַמִּקְדָּשׁ),

out of eager anticipation and certain conviction that imminently we will literally see “with eyes of flesh” — not merely in an intellectual way, “in the mind’s eye” — that “Behold he (the King Moshiach) is coming.”

מִתּוֹךְ צִפִּיָּה וְוַדָּאוּת גְּמוּרָה שֶׁתֵּכֶף וּמִיָּד מַמָּשׁ רוֹאִים בְּעֵינֵי בָּשָׂר שֶׁ”הִנֵּה זֶה (הַמֶּלֶךְ הַמָּשִׁיחַ) בָּא”4.

 In simple terms:

וּבְפַשְׁטוּת:

It should be announced and publicized in all places − with heartfelt words −

לְהַכְרִיז וּלְפַרְסֵם בְּכָל מָקוֹם – בִּדְבָרִים הַיּוֹצְאִים מִן הַלֵּב –

 that G-d says, through His servants the prophets, to each and every Jew: “Behold I am placing before you today a visible blessing,”

שֶׁהַקָּדוֹשׁ-בָּרוּךְ-הוּא אוֹמֵר (עַל-יְדֵי עֲבָדָיו הַנְּבִיאִים) לְכָל-אֶחָד-וְאֶחָד מִיִּשְׂרָאֵל “רְאֵה אָנֹכִי נוֹתֵן לִפְנֵיכֶם הַיּוֹם בְּרָכָה”,

so much so, that today literally we will see with eyes of flesh the blessing of the true and complete Redemption.

 וְעַד שֶׁהַיּוֹם מַמָּשׁ רוֹאִים בְּעֵינֵי בָּשָׂר בִּרְכַת הַגְאוּלָה הָאֲמִתִּית וְהַשְׁלֵימָה.

This was the first time the Rebbe invoked the concept of his recent message of Moshiach being a prophecy that must materialize literally. In the following week, the Rebbe focused on this theme.

***

The Rebbe goes on to address a dilemma many stumble upon when being requested to “spread the word” about Moshiach: “How can I tell others when it hasn’t resonated even with me?”:

We should add and emphasize that the announcement and publicity of all the above must be made even by those who argue that they have not completely absorbed its full meaning in their understanding and awareness.

[וְיֵשׁ לְהוֹסִיף וּלְהַדְגִּישׁ שֶׁהַהַכְרָזָה וְהַפִּרְסוּם דְּכָל-הַנִּזְכָּר-לְעֵיל צְרִיכָה-לִהְיוֹת גַּם עַל-יְדֵי אֵלֶּה שֶׁטּוֹעֲנִים שֶׁעֲדַיִן לֹא נִקְלַט עִנְיָן זֶה (בִּשְׁלֵמוּת) בַּהֲבָנָה וַהַשָּׂגָה וַהַכָּרָה שֶׁלָּהֶם,

Why so? — Since their own faith in the words of the Torah is intact even while it has yet to be grasped intellectually, they are able to (and consequently, required to) publicize these matters to others;

דְּכֵיוָן שֶׁגַּם אֶצְלָם יֶשְׁנוֹ עִנְיָן הָאֱמוּנָה בִּשְׁלֵמוּת, יְכוֹלִים (וּבְמֵילָא צְרִיכִים) הֵם לְפַרְסֵם הַדְּבָרִים לַאֲחֵרִים

first and foremost to their own family members (who certainly don’t need to “suffer” from his lack of comprehension of this matter…) They should also spread the word to all those within their surroundings and ultimately to each and every Jew.

הָחֵל מִבְּנֵי בֵּיתוֹ (שֶׁבְּוַדַּאי אֵינָם צְרִיכִים “לִסְבֹּל” מִזֶּה שֶׁעֲדַיִן לֹא הוּנַח הַדָּבָר בְּשִׂכְלוֹ), וְכָל אֵלֶּה שֶׁנִּמְצָאִים בִּסְבִיבָתוֹ, כָּל אֶחָד וְאַחַת מִיִּשְׂרָאֵל,

Undoubtedly, the appropriate effort will be well received and it will have its intended effect on others,

וּבְוַדַּאי שֶׁעַל-יְדֵי הַהִשְׁתַּדְּלוּת הַמַּתְאִימָה יִתְקַבְּלוּ הַדְּבָרִים וְיִפְעֲלוּ פְּעוּלָתָם,

as well as inspiring the one making the announcement and doing the publicity, that he too should internalize the message.]

כּוֹלֵל גַּם אֵצֶל הַמַּכְרִיז וְהַמְּפַרְסֵם, שֶׁיֻּקְלַט אֶצְלוֹ בִּפְנִימִיּוּת וְכוּ’].