The recitation of the maamar beginning “I will create the fruit of the lips,” by the Previous Rebbe, the leader of our generation, and particularly, the publication of the maamar, has granted a [unique] potential to every Jew — and in particular, to those who follow the Previous Rebbe’s paths. [This has generated the possibility for] their study of the Torah, and similarly, their involvement in all matters that concern the Previous Rebbe, the leader of our generation, to be in a manner of “the fruit of the lips,” i.e., that the people be so immersed in the activities of the leader of the generation that all their endeavors (even those performed spontaneously, without premeditation) will relate to the activities of the leader of the generation.

[And this will lead to a process of continual growth, constantly] “advancing further in holy matters.”1 Every day, our involvement in the matters of the leader [of the generation] will be with new energy, and with a new approach, indeed, a change of perspective so radical that it will resemble creation ex nihilo, as reflected in the phrase “I will create the fruit of the lips.”

In particular, this applies to the study of the Torah, for the “fruit of the lips” refers to Torah study (as explained above). [With this new approach,] our increase in the study of the Torah will be matchless. This is especially true, because fifty years have passed since [the Previous Rebbe’s] recitation of this maamar. [Our Sages explain2 that a period of] fifty years represents a world [order]. It is noteworthy that a fifty year cycle also shares a connection to [progress in regard to] wisdom and intellect as reflected in our Sages’ statement,3 “At fifty, [the potential to give] counsel.”

Accordingly, we can comprehend that now, fifty years after the recitation of the maamar, a new world [order] will begin in regard to the comprehension and grasp of the study of the Torah. This will bring about a matchless increase and an ascent to a totally new plane of understanding of the Torah, comparable to Rabbi Zeira’s ascent to the study of the Jerusalem Talmud, after studying the Babylonian Talmud.4

In order for all matters to reflect this new world [order], strenuous labor and effort is necessary. Nevertheless, there are some who believe and imagine that they do not desire to expend the effort to become a new entity, and [that they desire that] the future should continue to resemble the past. They must know that their attempts to convince themselves (that they will remain in their previous circumstances) will be of no value, for “the word of our L-rd will stand forever.”5 [The impetus towards change has been invested by G‑d into the very fabric of our existence, and this impetus will prevail.]

Moreover, [even their self-image,] what they perceive to be their desire, (i.e., their unwillingness to labor to become a new entity), is merely an illusion. For the true desire of every Jewish person is to fulfill G‑d’s will, as reflected in the Rambam’s renown ruling.6 [Moreover,] when these people will explain to themselves what their genuine desire is, this desire will flourish into revelation, and their endeavors in the matters mentioned above will be carried out ambitiously and with pleasure.

And through laboring in the above-mentioned matters, we will discover [new plateaus of] success, [as our Sages said,7] “I labored and I discovered.” And indeed, this will lead to the ultimate discovery, “I discovered David, My servant.”8

The latter verse refers to Mashiach, who will come “when our attention is diverted.”9 The Previous Rebbe has explained that [the concept of Mashiach coming when “our attention is diverted” does not represent a contradiction to the need [to cry out to G‑d, and] to demand the coming of Mashiach, to talk [continually] about Mashiach’s coming, to write about this, and to raise a clamor concerning this issue. On the contrary, the true interpretation of “a diversion of attention” [is a commitment beyond the limits of intellect].10 And [this is the approach that] will bring Mashiach’s coming in our material world. And “He will not delay them for even the blinking of an eyelash”;11 may this take place in the immediate future.