Likutei Moharan 7:4/ליקוטי מוהר"ן ז׳:ד׳

14. {“Shem and Yafet took the garment and put it on both their shoulders. Walking backwards, they then covered their father’s nakedness. They faced away from him and did not see their father naked” (Genesis 9:23).} Know! through [keeping] the mitzvah of tzitzit, a person is protected from the Serpent’s advice, from a “marriage of wickedness,” from immorality. Tzitzit protects against immorality, as is brought in the Tikkuney Zohar (#18): “Shem and Yafet took the garment and put it on both their shoulders”—this is a reference to tzitzit ; “and did not see their father naked”—for tzitzit covers over nakedness. But ChaM—the personification of the evil inclination, for he is m’ChaMeim (heats) a person’s body to sin—is cursed. As is written (Genesis 9:25), “Cursed is Kanaan”; and, as in (Genesis 3:14), “Cursed are you [the Serpent] more than all the animals.” Thus “the garment,” the tzitzit, is a protection against the Serpent’s advice, the Serpent’s pollution.

2This corresponds to (Genesis 49:22): “Ben porat aley ayin (A fruitful bough by a well).” It was because of the TZITZit, similar to (Song of Songs 2:9), “meiTZITZ (he looks) through the cracks,” that [Yosef] merited being a fruitful bough. For he was protected from the Serpent’s marriage, from a union <of wickedness>, and merited [instead] to a union of holiness.

3And this is “PoRat”—it connotes union, similar to (Genesis 1:28), “P ’ru u’Revu (be fruitful and multiply).” [And “aley AYiN,”] because immorality stems primarily from the AYNayim (eyes), as our Sages taught: Shimshon strayed after his eyes (Sotah 9b). It is also written (Numbers 15:39), “You will not stray after your heart or after your eyes.”

4Thus, the tzitzit —the eyes <of holiness>—is a protection against the Serpent’s advice. A person is then able to receive advice from the tzaddik, which is “entirely true seed.”