Likutei Moharan, Part II 8:10/ליקוטי מוהר"ן·תנינא ח׳:י׳

110. And when the world is renewed in the Future, it will be governed by wonders—i.e., solely through Divine providence, which is the concept of miracles, the supernatural.

2This is because renewal of the world in the Future will be through the attribute of the Land of Israel, which in essence is the concept of “He informed His people of His powerful works…” (Psalms 111:6). This is as Rashi explains the verse “In the beginning God created heaven and earth” (Genesis 1:1). Rashi explains that this is the reason Scripture begins with “In the beginning”: because “He informed His people of His powerful works, to give them the heritage of the nations.” In order to keep the world’s nations from saying, “You are thieves…,” Scripture therefore began with “In the beginning,” [to make known] that God created it. It follows, that the Land of Israel is in essence the product of “His powerful works”—through knowing that God created the world.

3And in the Future, the Holy Blessed One will renew the entire world through this attribute of the Land of Israel. It will be revealed then that God created everything, and then the entire world will be renewed through the attribute of the Land of Israel.

4Now, the essence of the Land of Israel’s holiness derives from the continuous presence there of God’s Divine providence, as in “God your Lord keeps His eyes on it continuously, from the beginning of the year to the end of the year” (Deuteronomy 11:12). Thus, in the Future, when the entire world will be renewed through the attribute of the Land of Israel, it will then be governed solely by means of Divine providence, just like the Land of Israel. The natural order will then be voided altogether, and the world will be governed solely through Divine providence, the concept of miracles, the supernatural.

5And then a new song will burst forth, the concept of “Sing to God a new song, for He has worked wonders” (Psalms 98:1). This alludes to the song destined to burst forth in the Future, a song of Divine providence/wonders, because the world will then be governed through Divine providence and miracles.

6For there is a song that corresponds to the natural order, the concept of “The heavens declare the glory of God, and the firmament proclaims His handiwork” (Psalms 19:2). This is the melody and song of the natural order, the properties of the heavens—i.e., the songs and praises with which we extol God for the present manner of governance which directs the world through the natural order.

7But in the Future, a new song—the concept of miracles/Divine providence—will burst forth, because the governance will be solely through Divine providence. This new song that will burst forth in the Future is the concept of the simple-twofold-threefold-fourfold song, whose numerical value of seventy-two is the concept of lovingkindness, through which the world will be renewed in the Future, as in “The world will be built on lovingkindness.” This song is also the concept of the aforementioned voice that waters the garden; the voice that enables one to give reproof, as in “raise your voice Ka’ShoPhaR (like a shofar),” as mentioned above.

8It follows, that through prayer one attains the aforementioned concepts which bring to the voice that enables one to give reproof, as mentioned above. This is because prayer makes converts and reveals the glory of God, and this causes prophecy to spread. And through prophecy one merits faith, which, in turn, leads to the renewal of the world in the Future. Renewal of the world is through the attribute of the Land of Israel—i.e., by means of Divine providence, just like the Land of Israel. And then the song of Divine providence—namely, the concept of the aforementioned voice—and miracles will burst forth.

9And this is:

10“But he saw that the resting place was good, and that the land was pleasant, so he set his shoulder to the load and became l’mas oveid (an indentured servant)” (Genesis 49:15) .

11the resting place— This alludes to prophecy, as it is written in connection with Barukh the son of Neriyah: “and I have found no rest” (Jeremiah 45:3)—which refers to prophecy, as our Sages, of blessed memory, explained (Mekhilta, Bo, Introduction).

12the land— Namely, the Land of Israel.

13so he set his shoulder to the load— This alludes to melody, the aforementioned new song, the concept of “on their shoulder yisa’ u (they did carry)” (Numbers 7:9)—concerning which our Sages, of blessed memory, explained: yiSA’U is nothing other than song, as is stated (Psalms 81:3), “SA’ U (Raise up) a song and sound a timbrel” (Arakhin 11a). And by means of the melody/new song, scent is rectified, as mentioned above. This alludes to Mashiach, the concept of “The breath of our nostrils is m’shiach (the anointed) of God” (Lamentations 4:20). And this is:

14and became l’mas oveid— This alludes to Mashiach, as it is written, “Blessed is God, Who has not denied you a redeemer…. They named him Oveid” (Ruth 4:14, 17). And this is “l ’MaS”—this is MiSmus, dissolving an object that has a fragrance so that its scent is diffused. For by means of the aforementioned concepts, scent, the concept of Mashiach, is rectified, as mentioned above.