This Shabbos blesses the upcoming month of Elul. Elul is an acronym (rashei teivos) for “Ani leDodi v’Dodi Li“, which means “I am for my beloved, and my beloved is for me”. First comes “I am for my beloved”, the effort that comes from below (from us towards Hashem), using our own powers (avodah b’koach atzmo).
This is related to the fundamental concept of creation: Hashem wants to give us the opportunity to earn our reward, to avoid the embarrassment of receiving “bread of shame” (nahma d’kisufa). This requires not only that we do what we are supposed to do, but that we do it in a way of yegia, exertion, using our own powers. And more than that, to go beyond what we are accustomed to do and serve Hashem with exceptional effort. Through this (the effort of “Ani leDodi“) we cause the response: “v’Dodi li“, an awakening from Above and a drawing down from Above to below.
Not only is this a fundamental aspect of our task in life, it also applies even when a Yid has arrived at the end of his avodah (represented by Elul, the last of the months of the year). Because in Elul we have both the “below to Above” and the resulting “Above to below”, and it is specifically when the Jew does the avodah from his own powers that it draws down from Above in a way that it is internalized (b’pnimiyus). This is also hinted at in the final letter of the alef-beis, the letter Tav, which has a numerical value of 400 which alludes to the “400 shekel kesef” with which Avraham Avinu purchased the cave of Machpela to bury his wife Sara. These 400 shekel represent, according to Chassidus, a powerful longing (“kesef”, silver, related to “kisufim”, longing) for Divine revelation.
Although the emphasis here is on our avodah from below, which is the avodah of the body, we really must have as well the avodah from Above which is the avodah of the neshoma. The difference between them is that the avodah from below takes place in a measured way, an orderly progression from level to level. In fact, even the revelation of the neshoma from Above must be according to the limitations of the body. We cannot “overload the circuit” in our intense desire to reveal the neshoma, but rather the revelation of the neshoma occurs in accordance with the body’s ability to contain it.
Having said all that, the Rebbe proceeds to state that all which we have needed to do has been done.
The only thing which remains is – that the Holy One, blessed be He, will take out Bnei Yisroel from the golus and bring them to the Holy Land… and therefore Yidden request and shout again and again – and now even more powerfully than before – “Ad Mosai”?! How much longer?!
The ultimate goal being the true and complete Geuloh (from Above to below) which will arrive at a unification of both aspects, that the lowest thing – golus – will become Geuloh – “gola” with the addition of an “alef”. Even though the ultimate level comes from Above, and is dependent on Hashem, nonetheless the Geuloh is in our hands:
A Yid has the power to awaken himself, and to awaken other Yidden, and mainly to awaken, so to speak, the Holy One, blessed be He…. A Yid receives (in this place  and in this time [the Rebbe’s farbrengen]) the greatest potential, and thus he has both the greatest merit and obligation to request and to shout to the Almighty: “Ad Mosai”?! How much longer?!…Since we have already finished all the matters of “our deeds and our work”, and consequently we are shouting and demanding “Ad Mosai”. Immediately the question is asked: since all the matters have already been accomplished – how could it be that Moshiach still didn’t come?!…
The Rebbe proceeds to answer his own question by saying that since Moshiach still hasn’t come, then there might be one more thing that needs to be done, possibly in the area of spreading Chassidus, since Moshiach told the Baal Shem Tov that he will come when the wellsprings of the Baal Shem Tov spread forth. Perhaps there is one more thing left to do, to reach those who are blind. And this has been accomplished by the publication of the Tanya in Braille. So since we did the last thing, Moshiach must come immediately.
Here we see clearly the Rebbe’s approach: asserting that everything has been completed; but, even so, if Moshiach still hasn’t been revealed it have means that we must try one more thing and maybe this will arouse Hashem to bring the Geuloh. And surely this final thing will bring Moshiach, for if not — “Ad Mosai”?! How much longer?!