Likutei Moharan 36:5/ליקוטי מוהר"ן ל״ו:ה׳

15. {“Thereby creating new souls and spirits with the thirty-two and with the three branches” (Azamer Bishvachin) . } And when a person comes to a revelation of Torah, then from the revelation there comes new souls, as is written, “thereby creating new souls and spirits with the thirty-two”—this is the Torah, which contains thirty-two paths of Wisdom—“and with the three branches”—i.e., a threefold teaching.

2Thus it is that when the tzaddik reveals some <true> Torah teaching, he brings down new souls to those who hear the teaching, each one commensurate with his aspect and comprehension. This is because the Torah has two potentials: for death and for life. As [our Sages] taught: “Place them…” (Deuteronomy 11:18) —if he is deserving, it becomes his elixir of life; [but if he is not deserving, it becomes his potion of death] (Yoma 72b). And it is written, “The ways of God are straight; the righteous will go in them, [but the wicked will stumble on them]” (Hosea 14:10).

3Likewise, for each person the Torah teaching of the tzaddik is commensurate with his comprehension. One person will have a new soul <for serving God> made for him from the revelation of the teaching, and one person the opposite, God forbid, as in, “the righteous will go in them.” It all depends upon his vessel—i.e., <commensurate with> his mind’s comprehension.

4For this is a major principle: It is impossible for any person to grasp and comprehend the tzaddik’s teaching unless he has first properly rectified the sign of the holy Covenant. Then, he can understand and comprehend the tzaddik’s teaching. As we find in the Zohar: The ascent of Yesod is until Abba and Imma, which are an aspect of Chokhmah and Binah, Yod Heh, the mentalities.

5Consequently, when he has rectified the sign of the holy Covenant as it should be, then his mentalities are whole and he is able to understand the teaching of the tzaddik in accordance with <his personal rectification>.