Likutei Moharan 80:4/ליקוטי מוהר"ן פ׳:ד׳

14. We return to our topic: that through peace one is able to speak with holiness and purity, as explained above. Peace is the union of opposites—i.e., benevolences and severities. YHVH indicates benevolences, as it is written (Psalms 42:9), “By day YHVH commands His lovingkindness.” Elohim indicates severities, because Elohim is Malkhut, as it is written (ibid. 74:12), “Elohim is my Malkhut (King) of old.” And [as the Talmud teaches]: The judgment of the malkhut is judgment (Gittin 10b) .

2Therefore, it is also said of Yosef: “Without your permission, no man will lift up his hand or his foot [in all of Egypt]” (Genesis 41:44). “His hand” alludes to mentalities, as it is written (Psalms 134:2), “Lift up your hands in the holy place.” Holy is synonymous with “first,” and first is wisdom, mentalities. “His foot” alludes to severities, as it is written (Isaiah 41:2), “he met tzedek wherever he set his foot.” “Tzedek” is speech, and speech corresponds to GeVuRot (severities), as it is written (Psalms 145:11), “and of Your GeVuRah (strength) they will speak.” Thus we see that benevolences and severities are mentioned in relation to Yosef.

3And Yosef is peace. He unites opposites and makes them one, thereby promoting both material and spiritual salvations and blessings. This is as it is written (Isaiah 12:3), “You will joyfully draw water from the springs of salvation”—which Onkelos renders as: you will receive a new teaching. The salvation will bring Torah and new <insights> from God, to each person in accord with his level.

4This is also the explanation of the verse: “God gives His people oz (strength); God blesses His people with peace.” As Rashi explains, when God <blesses Israel> by means of <the vessel called> peace, then He also “gives His people oz,” which is the Torah—i.e., new <insights>.