This can be explained in light of what was previously said regarding the revelation and coming of Moshiach:
..."Rabbi said, which is the straightforward path that a man should choose for himself:"
"The man" - refers to "this man (who is 'at a high level... complete in everything') when his actions are proper and all things corrected... only the residue hasn't yet been cleaned from the edge of his clothes, etc." because of the exile - as was the case with Rebbe. In our generation - the last generation of exile, the footsteps of Moshiach, when we have concluded and completed all aspects of the service we had to do during the time of exile - it can be said that every Jew is at this level.
The question is: Since we've already completed "our actions and service throughout the duration of exile" - what is the "straightforward path" (the easiest and fastest among all the paths of Torah) that all the Jewish people, who have concluded their service, should choose to realize the revelation and coming of Moshiach?
...The explanation of "the straightforward path" to reveal and bring Moshiach through "Malchus sh'b'Tiferes" - can be understood in practical terms:
As a preface, since our righteous Moshiach is ready to come immediately, but he hasn't actually come, therefore the final effort required ("the edge of his clothes") of every Jew to bring Moshiach must be (not through Kingship in its purity, the concern of king Moshiach himself, but) through "Malchus sh'b'Tiferes." That means, the subject of Moshiach (Kingship) as it is found in Torah (Harmony).
...Simply put: "Tiferes" refers to learning Torah, and "Malchus sh'b'Tiferes" refers to learning the Torah concerning King Moshiach and Redemption that are explained in many places.
These places are: the Written Torah (particularly "the words of the prophets... for all their books are filled with this matter"); the Oral Torah, in the Gemara (particularly the tractate Sanhedrin and the end of tractate Sotah) and in Midrashim; and especially the Inner Teachings of the Torah, beginning with the Zohar ("with this book of yours, the book of the Zohar, they will leave their exile in mercy"), through Toras Chassidus (that through the spreading of the wellsprings outward the master, king Moshiach, will come), to the Torah of our Rebbeim, our Leaders, and principally in the Torah (Ma'amarim and Likkutei Sichos) of the Leader of our generation.
Learning this material is a sample of and preparation for learning the Torah of Moshiach, "For a new Torah shall go forth from Me," meaning he will teach to all the people the Inner Teachings of the Torah (the reasons of the Torah) and knowledge of G-dliness ("know the G-d of your fathers"). This accords with the halachic ruling of the Rambam that "in that time... the Jews will be great sages and know hidden matters, attaining knowledge of their Creator, etc."
This increase in learning the Torah concerned with Moshiach and Redemption ("Malchus sh'b'Tiferes") is the "straightforward path" to actually cause the revelation and coming of Moshiach and Redemption.
My intention here is action - and certainly the following will be publicized everywhere:
In order to realize the immediate revelation and coming of Moshiach - each and every Jew (the men, whether they are dwellers in the tent (Yisachar) or men of business (Zevulun), and the women and children, each one according to his ability) should increase their learning of Torah, particularly the subjects of Moshiach and Redemption.
It would be even better if they would learn (in public) with ten others because, in addition to the advantage that "ten who sit and occupy themselves with Torah, the Divine Presence dwells among them," there is a particular advantage when learning about Moshiach and the Redemption in public. Such public learning affects the excitement and the heart-felt joy through which comes an increasing desire and anticipation for the coming of Moshiach.
In addition -- and this is obviously most essential - one should increase the quality of one's observance of mitzvos; in particular one should enhance one's fulfillment of the mitzvah of tzedekah (comprehensive of all the mitzvos) with distinction, for it "draws near the Redemption."
It is proper and correct to connect the increase in tzedekah with an increase in the Torah concerning Moshiach and Redemption; by giving tzedekah with the intention to bring close and hasten the Redemption. This intention itself constitutes learning Torah in matters of Redemption. When one thinks of from time to time the saying of our Sages, of blessed memory, "great is tzedekah for it brings near the Redemption," it constitutes learning matters of Moshiach and Redemption.
For this and other books on Moshiach & Geulah, go to: http://www.torah4blind.org
(From the talk of Shabbos Parshas Tazria-Metzora, 6 Iyar 5751)
