a) Every Jewish soul, before it receives a revelation in Torah or the service of G-d, is first tested and purified in the exile of the seventy nations, that's to say, with their physical cravings. For every single nation from the seventy has a unique bad trait which other nations don't have; because of these bad traits they are far away from the seventy faces of the Torah. The husk is prior to the fruit so someone who wants to eat the fruit has to first break the husk. Therefore, before acquiring a revelation of understanding, which is a revelation of Torah that is the main true understanding and wisdom, the soul must pass through exile, meaning it has to go into the traits and cravings of the seventy nations in order to first break them and afterwards to attain a revelation in Torah and the service of G-d. When the soul comes into this exile it has to shout out and cry out with many voices to the Holy One for these voices are included in the seventy voices. This is very much like the woman giving birth who shouts out because of the bitterness of the pain of child-birth; she shouts seventy voices which correspond to the seventy words in Psalm 20: "Hear me in the day of trouble" (See Zohar,Pt.3, 249). Without this it is impossible for her to give birth. Now the revelation of Torah and the service of G-d is like a birth; one merits to it by the seventy voices that one shouts until G-d has mercy and merits a person to overcome and break all the cravings.
b) Know, that the main trial and process of purification in which a Jew is tested is only the craving for sex, for that includes all the bad traits and cravings of all the seventy nations and their languages. Whoever breaks this craving can easily break all the others. Therefore, when a person comes to the test of this exile, each person according to his aspect, then he has to raise his voice and cry out seventy voices to the Holy One, and not less than them. He has to shout out a lot until G-d has mercy on him and he merits to overcome and break this craving together with all the other cravings. This is the general rectification which includes all others.
c) Each person, according to his general rectification and his distance from the craving for sex, is close to a revelation of Torah, and so too the opposite, Heaven forbid. When he stands up to the trial and breaks the husk which is prior to the fruit, since the main thing is to break this craving, then he will merit to give birth to new brains. As a result, the secrets of the Torah will be opened to him and they will reveal to him the secrets. So, each Jew, to the degree that he stands up to this trial and breaks this craving, merits to a correspondingly great revelation in Torah and the service of G-d. According to his rectification, so he merits to the seventy faces of the Torah.
d) The rectification for thoughts of illicit sex that come to a person, is to recite the Shma until "Echad"( One), and "Blessed be the name of the glory of His Kingdom, forever and ever." For the craving for sex comes from filth in the blood, that's to say, from the spleen, which represents Lilit, who is the disgraceful maidservant, the mother of the Erev Rav (the mixed multitudes), who symbolise the Kingdom of Evil. The opposite of this is the Kingdom of Heaven, an aspect of the mistress, the woman who is G-d fearing; she is an aspect of the Sea of Sh'lomo that stands on the twelve cattle which are the Twelve Tribes (Zohar,Pt.1,pg.241). By accepting the yoke of Heaven while reciting the twelve words of the two first verses of Shma which correspond to the Twelve Tribes, for both in the first two verses of the Shma and the names of the Tribes there are forty nine letters, a Jew includes his soul in the Twelve Tribes and this separates his soul from those of the Erev Rav which come from the harlot, who is the disgraceful maidservant, as mentioned, from whom this craving stems and which includes all the evil traits of all the nations and the seventy languages. For this reason we close our eyes when accepting upon ourselves the yoke of Heaven in Shma thus showing that we are an aspect of "the beautiful girl who has no eyes" (Zohar,Pt.2, pg.95) meaning that she hasn't any aspect of that craving which includes all the evil traits of the seventy languages.
e) All the time that a person only has a bad thought occasionally, it is enough to recite the two verses of Shma. However, if he is used to such thoughts about this general craving, Heaven forbid, and can't separate himself from it, then he must recite Shma with tears as well, for tears are an excretion from the bile (the source of melancholy), and the bile is the spleen, which is an aspect of the Kingdom of Evil, a woman of evil. When a person sheds tears all the excretions, that's to say, all the cravings that stem from impurities in the blood from the spleen, are expelled and pushed away; then his soul becomes included in the Kingdom of Heaven. So, he has to arouse himself to cry and shed tears when saying the two verses of Shma.
f) When a true tzaddik reveals something in the Torah, he draws down new souls; these new souls come to each person who hears his Torah, to those who are close to him and who attach themselves to his Torah, each one according to his level and his understanding.
g) This is a fundamental rule that it is impossible for anyone to ascertain or grasp the words of the tzaddik if he hasn't already rectified the covenant properly. On the other hand, by blemishing the brit one's brain and understanding are damaged such that he can't grasp or understand at all the words of the tzaddik. He can stumble in them if he follows the crookedness of his heart and the foolish doubts that occur to him in his mind about the tzaddik. About such a person it says, "The ways of the Lord are straight, tzaddikim walk in them but the transgressors stumble in them" (Hoshea,14;10). The Torah of the tzaddik is formed according to the grasp of each person, according to the vessel he has, which is his brain. This means that when a person has rectified the holy brit as is fitting (i.e. he is free of the craving for sex), his brain is perfected, as the Zohar says (Pt.2,110) –' the Yisod (brit) extends as far as Abba and Ema' (literally, Father and Mother, meaning Chochma and Binah, which refer to the first two letters-yud,heh- of G-d's Name) which allude to the brains. Then a person can understand the words of the tzaddik and his soul is renewed from the revelation of the Torah. However, to another person, the opposite can happen, Heaven forbid, This is what it says, "Transgressors stumble in them". For, according to the rectification of each person, so is his grasp and understanding.
h) This is a major rule, for "from the mouth of the Most High do not both good and bad come?" (Lam.3:8) but rather a simple light. But according to the aspect of the vessel that receives the light, that is how the light within it takes shape. If the person is perfect, he will receive full lights, but, if the opposite, Heaven forbid, he will receive lights that are lacking, as it says, "The curse of the Lord is in the house of the wicked" (Proverbs,3,33). Because of this, Bilam advised Balak to trap Israel through the craving for sex in order to spoil their vessels; for the craving for sex damages the brain such that a person can literally become mad, Heaven save us. Therefore expert doctors say that castration is a cure for madness. That is what it says, that Yisod extends as far as Abba and Ema, an aspect of "My Name-Yud Heh-(Chochma and Binah), testifies to their purity".