Likutei Moharan 14:10/ליקוטי מוהר"ן י״ד:י׳

110. This is the explanation [of the opening verse]: {“Tik’u (Blow) a shofar bachodesh (at the New Moon); bakeseh (at the appointed time) for the day of our fe st ival.”}

2TiK’u — This connotes peace, as in (Isaiah 22:23), “And TeKativ (I will affix him) as a stake in a secure place.”

3baChoDeSh shoFaR — With a hitPaRut ChaDaSh (new glory)—i.e., the elevation of His glory by drawing close the converts or baaley teshuvah.

4bakeseh — This is the aspect of fear, which is the source of glory. KeSeh is similar to hitKaSyah (hidden). This corresponds to, “Of those things which are given over to [i.e., hidden in] the heart, it is said, ‘And you shall fear your Lord!’”—for [fear] is a thing which is hidden from all eyes.

5for the day of — This alludes to peace in the home. For “day” is an aspect of light, as is written (Genesis 1:5), “And the Lord named the light ‘Day.’” And light denotes peace in the home, as our Sages taught: The Shabbat lights take precedence over the Kiddush of the day—because peace in the home comes first (Shabbat 23b).

6our fe st ival — This corresponds to prayer, Divine service. As our Sages taught: Why is the Torah chapter on idolatry adjacent to that of the festivals? This is to teach that anyone who disgraces the festivals, it is as though he serves idolatry (Pesachim 118a). We see, therefore, that keeping the festival is an aspect of a complete service. And what is service if not prayer (Sifri 102) ? And through prayer one comes to universal peace, as above.

7We see, therefore, that someone who wants to draw universal peace has to elevate the glory to its source—i.e., to fear. And through fear, he merits peace in the home. Through peace in the home he then merits prayer. And through prayer, he merits universal peace.