To draw peace into the world, Rabbi Nachman of Breslov taught, you must elevate God's glory to its source. And that source is fear. "To fear the glorious name" (Deuteronomy 28:58). When glory is properly connected to its root in awe, peace follows.
But how do you elevate glory? Through the Torah of lovingkindness, which the Talmud defines as Torah studied in order to teach it to others (Sukkah 49b). The Zohar illustrates with Yitro: when this former pagan priest declared, "Now I know that God is greater than all gods" (Exodus 18:11), God's name ascended and was glorified above and below (Zohar II:69a). The essence of divine glory is when those who are far from holiness draw near.
This applies equally to converts and to baalei teshuvah (בעלי תשובה), Jews who return to observance. They too were "on the outside." When they are drawn in, God's glory is revealed. But right now, this glory is in exile. The nations of the world hold the outward prestige. The Jewish people appear lowly and disgraced.
In the future, God's glory will emerge from darkness: "The glory of God will be revealed, and all flesh shall see it" (Isaiah 40:5). All nations will incline together "to serve Him with one consent" (Zephaniah 3:9). Glory, which is called light, will illuminate everything: "The earth was illuminated by His glory" (Ezekiel 43:2).
The tool for drawing converts and returnees is Torah itself. "Your wellsprings shall spread outward" (Proverbs 5:16). Those who are on the outside must be given to drink. Torah contains 600,000 letters corresponding to the 600,000 root-souls of Israel, and each letter shines to where it needs to reach. Confession before a Torah scholar is the practical means: spoken words that elevate the aspect of Malkhut (מלכות), divine kingship, from its exile and return it to its source in the name of God.