Special emphasis should be placed on increasing the study of matters concerning the Redemption in Torah,

וְהַדְגָּשָׁה מְיֻחֶדֶת עַל הַהוֹסָפָה בְּלִמּוּד הַתּוֹרָה בְּעִנְיְנֵי הַגְאוּלָה

both in the revealed part of the Torah:

 – הֵן בְּנִגְלֶה דְּתּוֹרָה,

­­— especially from the Rambam’s work Mishneh Torah which comprises the entire oral Torah, including laws relating to the time of the Redemption.

 וּבִפְרָט בְּסִפְרוֹ שֶׁל הָרַמְבַּ”ם שֶׁכּוֹלֵל גַּם הַהֲלָכוֹת שֶׁשַּׁיָּכוֹת לִזְמַן הַגְאוּלָה,

For example: the laws of the Beis Habechira, the Holy Temple (recently studied in the “Three Weeks” period), as well as the laws of “Kings and their Wars and the King Moshiach,” —

כְּמוֹ הִלְכוֹת בֵּית הַבְּחִירָה (שֶׁלְּמָדוּם זֶה-עַתָּה בִּימֵי בֵּין הַמֵּצָרִים), וְכֵן הִלְכוֹת מְלָכִים וּמִלְחֲמוֹתֵיהֶם וּמֶלֶךְ הַמָּשִׁיחַ,

And in the inner dimension of the Torah.

וְהֵן בִּפְנִימִיּוּת הַתּוֹרָה,

− The mere study of the inner dimension of Torah itself brings nearer the Redemption as said about the Zohar, the fundamental basic work on the inner dimension of Torah: “With this work of yours (Rabbi Shimon Bar Yochai − the author of the Zohar)… they will emerge from this exile with mercy.”

שֶׁנּוֹסָף לְכָךְ שֶׁכְּלָלוּת הַלִּמּוּד דִּפְּנִימִיוּת הַתּוֹרָה מְקָרֵב אֶת הַגְאוּלָה, “בְּהַאי חִיבּוּרָא דִילָךְ (תּוֹרָתוֹ שֶׁל רַבִּי-שִׁמְעוֹן-בֶּן-יוֹחַאי) . . יִפְקוּן בֵּיה מִן גָּלוּתָא בְּרַחֲמִים”,

In addition, studying the parts of the inner dimension of Torah which explain the subjects of Redemption, has an added advantage.

יֵשׁ עִלּוּי מְיֻחָד בְּלִמּוּד הַחֲלָקִים דִּפְּנִימִיוּת הַתּוֹרָה שֶׁמְּבָאֲרִים עִנְיָנֵי הַגְאוּלָה.

— Learning about Moshiach obviously gives a taste of the Redemption; when one studies these topics as they are illuminated by Chassidus — which reveals the inner dimension of things, thus giving it “flavor” and pleasure — the infinitude of the Redemption is felt in even a greater measure.

Ideally, these learning sessions should be conducted in a manner described in the Mishnah as “Ten who are sitting preoccupied in the study of Torah:”

וּמַה טוֹב – שֶׁלִּמּוּד זֶה יִהְיֶה בְּאֹפֶן

This Mishnah includes three instructions:

1. The study should be with “Ten people” — who together constitute a Tzibur, a joint entity upon whom the Shechina rests.

דְּ”עֲשָׂרָה (צִבּוּר)

2. “Who are sitting” — i.e., they are established and settled in their study, giving it their utmost attention.

שֶׁיּוֹשְׁבִים (בַּהִתְיַשְּׁבוּת וּקְבִיעוּת)

3. “V’oskim – and are preoccupied by Torah” — involved with it in a way that he makes it “his business” and takes a personal interest in it.

וְעוֹסְקִים (בְּאֹפֶן שֶׁל “עֵסֶק”) בַּתּוֹרָה”.

The Rebbe on several occasions cited the Frierdiker Rebbe’s observation of the difference between an honest and dedicated employee, and the owner of a business. “After the workday ends, the employee goes home, and his mind becomes occupied with other things. The owner, however, eats, sleeps, and even dreams about his business.” We are called upon to treat the Torah as our “esek” – like the owner treats his business. (See Shabbos Parshas Chukas-Balak, 12th Day of Tammuz, 5746)