…This [that was previously spoken of] is the secret of the days of Moshiach at the end of the sixth millennium, which is the time of the ruling of the crown [of yesod, corresponding to Moshiach ben Yosef], which in our context became a king unto himself. Similarly, he will will shine and rule until the times of Moshiach [ben Dovid] because he is a separate king at his root, and the yesod was split into two parts, therefore the sixth millennium, which corresponds to yesod, will also split into two parts. The time that corresponds to the yesod itself will be characterized by continuing exile and destruction, but the time that corresponds to the crown [of yesod] will then see the advent of Moshiach. The measure of the crown in proportion to the yesod is known to all who taste the taste of the Eitz Chaim [which is one third], for the crown is the covenant with Israel that was given to Avraham Avinu…
…For the crown (עטרה) is the crown (כתר) of kingship (מלכות), [meaning that the last third of the sixth millenium is the cross-over time into the seventh millenium,] and therefore the revelation of His kingship will begin then, but the actual dominion of Kingship itself will not be revealed until the seventh millenium, the seventh day, the day that is all Shabbos. In all of the six days it says “it was evening and it was morning,” whereas, on the seventh day it does not. This hints to that which it says about the seventh millennium in Zechariah 14, “And one day will come, known to Hashem, neither day nor night.” This is when Kingship itself will reign, which is after the days of Moshiach, in the seventh millennium, about which our sages spoke when they said there will be one millennium of desolation. This is when all will be rectified in preparation for the life of the world to come, which is after the seventh millennium and onwards…
In the back of the book, the Leshem adds the following note:
The length of the crown of yesod [that is, the last third of the sixth millennium] is known to all who have tasted the taste of the Eitz Chaim, and is also a lengthy amount of time. That whole period of time [from 5666/1906 until 6000/2240] is included in the the end-time of בעתה, ‘in its time.’ This is the simple understanding of the verse (Yeshaya 60:22) “אני ה’ בעתה אחישנה” – “I am Hashem, in its time I will hasten it.” This means that the verse promises that Moshiach will not wait the entire length of ‘in its time’ in order to come, rather it will be hastened within this time period. Nevertheless, the ‘hastening’ will only be within this time period of ‘in its time.’ In this way, both ‘in its time’ and ‘hastening’ will be fulfilled at once. This is also the understanding of the verse (Chavakuk 2:3), “If he will tarry, wait for him, for he will surely come without delay.” This means that he will not wait until the end of the period of ‘in its time’ heaven forbid, but rather, he will hasten to come, as well, as we explained. This, however, is only when the crown reaches its lowest point, as I wrote in chapter 42. This is what it means in the verse when it says (Zecharia 14:7), “And it will be at the time of evening [or sunset – לעת ערב], there will be light.”
The bottom line here is that “In its time” refers to a period of time from 1906 until 2240. Within this time, Hashem promises He will hasten Moshiach’s arrival, and we need not worry that it will come at the end of this period, but rather, closer to the beginning of this period. 1906 was the beginning of the fifth hour, within which we saw the two World Wars which culminated in the sixth hour, which began in 1948, with the establishment of the state of Israel. Let us pray for the speedy revelation of Moshiach ben Yosef, who will infuse this country and this forlorn people with a new spirit and sense of purpose, בב”א.