The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.

Daily Morning Lesson: March 19, 2026

Part 2: Part 2 Ari. Gate of Intentions - for Pesach (heb). Gate of Intentions - for Pesach

Reader: In the lieu of the preparation for the Passover, we'll start with reading from The ARI, “Gate of Intentions.” We'll start with the first Drush, “In the Matter of Pesah and the Exodus from Egypt.” We'll keep our intention throughout the reading. Again, the writings of The ARI, Drush One, in the matter of Passover and the Exodus from Egypt.

Reader: (00:49) The ARI. Gate of Intentions - for Pesach 

The first generations, the generation of humanity and the generation of separation, expelled the Shechina upwards on the seventh firmament due to their transgression. Israel, of that generation of enslavement in Egypt, were sparks of semen that Adam HaRishon took out in 130 years, until Sheth was born. Afterwards, they came in the incarnation, in the generation of the flood. Hence, they would spoil their seed on the ground, on the land, and be as the root from which they were created, until they became tangible.

And this is where the Creator saw that there was a lot of evil on the land, and the semen was bad, and the generation was bad. As it was written, I shall smite man who I have created, Adam HaRishon, that the Creator created himself, and his sparks. Afterwards, they incarnated to the generation of separation, when the Creator came down to see the city and the tower that people built.

They are called sons of Adam, humans, because they are drops of semen, male without female, continuing the sin and rebel against the Upper One, but not with the transgression of the spoilage of semen, like in the generation of the flood. The souls, like gold, when they emerge, there are many strands, until they are refined, and all strings are separated, and gold is apparent. So it is with the souls, where in the sin of Adam HaRishon, evil and good were intermingled, and especially in the sparks of semen that Adam HaRishon begot in the 130 years.

These sparks of semen are important and holy. However, they are mixed in the shells, and they need to be discerned and corrected. Against this decree of enslavement, against the destruction of the semen in the generation of the flood, every newborn born was thrown into the Nile like a punishment of the flood. And against the sin of the generation of separation, we shall take bricks, and they embittered their lives in matter and in bricks.

All the souls are from Hassadim and Gevurot in Daat, and because Daat went through coupling, knowledge is extended. All the souls in the generation of Moses, and also from Moses is Daat, and the whole generation is from Daat, as they emerged from the shells due to the drops of semen that 130 years before Sheth was born. Moshe is from Sheth, and not from the evil drops of Adam HaRishon for the 130 years. For after all of them, Sheth was born as his graven image, but the others were in the images of demons and night spirits, and that whole generation were from Daat.

And if you blemish below the measure in upper Sefira, they cause the shells to be gripped onto, and abundance from the source will be flawed. Hence, when Israel went down to Egypt, the shell that was in the posterior of the upper Daat, from the sorrow of the upper one, the throat, the Garon. Pharaoh is the back of the neck in the posterior of Daat, and the shells are gripped and suckle the abundance from Daat of Zeir Anpin. Hence, Israel of that generation are from Daat, only that the blemish is in the sparks of semen.

Therefore, when they enslaved the Pharaoh in Egypt, they suckled the abundance of Daat, because they caused all of this. And the exile of Egypt was to correct the holy sparks, because it appears that Egypt is as a nucleus within which gold is melted and separated into its strands and corrected. The evil lower one's deeds cause the grip of the upper ones externally.

In a certain Sefira, the abundance departs from that place, as emerged from there to the external ones. Zeir Anpin returns to be before, like VAK, and not in the ten Sefirot, as it was gripped into Pharaoh in Egypt, in the upper reason, in that generation, Zeir Anpin returned to where it was previously in the first Ibur, in upper Ima, Gimel, Gimel, Gimel. Zeir Anpin, after being born and emerging from the upper Ima's abdomen, Katnut and Gadlut, the three times in Mohin, were possible to receive the Mohin if they clothed in NHY of Ima, and only then in the Mohin, and clothed within it. And in the first Ibur, and in smallness, Katnut, there are only NHY of the external NHY in the Ima.

The exile of Egypt is when Zeir Anpin returned to impregnate in upper Ima, and there there was three Gimel, in order to be gripped into the shells in it, and to suckle the abundance from him. Also then, the Mohin were clothed in the externality of NHY of Ima. And all three Mohin of it, especially the Moach, the mind of Daat, where there are Hassadim in Gevurot, where the blemish of the generation is dependent upon, they all depart and do not illuminate within him, only the externality of the clothing and the vessels of NHY of Ima.

Five Hassadim and five Gevurot in Daat, Yesod of Ima must, as it clothes within them, the ten Hassadim and Gevurot, in the clothing itself, called Yesod of Ima, will have within it ten discernments. When Zeir Anpin is in impregnation, in Ibur, Ima is called Ekye. The ten aspects of Yesod of Ima will be the ten names of Ekye, and become the clothing to the ten Hochma and Gevurot of Daat during Gadlut.

But now, during the first Ibur, they don't illuminate in Daat of Zeir Anpin, but only ten clothings, the ten names of Ekye, that are included in Yesod of Ima. What is above in the posterior, as they descend below, they become the anterior. It turns out that the anterior and internality are the names Ekye, but their externality, the posterior, the square of Ekye, Aleph, Aleph-Ke, Aleph-Hey-Yod, Aleph-Ke-Yod-Ke, which rises in Mem-Dalet.

It turns out that the ten names of Ekye of Yesod of Ima, which clothe in the Daat of Zeir Anpin, are their posterior. And as they clothe in Zeir Anpin, they become the anterior there, ten times Dam [blood], ten bloods in a woman, five blood purity, and five impure blood. The five Hassadim and five Gevurot that are in Daat of Zeir Anpin, the five Hassadim with the five of their clothings, descend to Yesod of Zeir Anpin. And the five Gevurot with the five of their clothings, descend in the Yesod of the female.

In the coupling, Zeir Anpin gives from the Yesod in him, to the Yesod of Nukvah, five Hassadim with five clothings. It turns out that in the Yesod of the female, all ten clothings of the ten times Dam [blood]. And then from Hassadim and Gevurot, the newborn is created in the abdomen of the female. But the ten clothings, which are ten bloods, are discerned in her abdomen. And the five bloods, which are clothings of Chesed, are called pure blood, since when they are in posterior, they are called Dam [blood]. And when they are clothed in Hassadim, they are called pure. Sometimes they are completely scrutinized and inverted to milk, to nurse the newborn. But there is also waste in them, which becomes pure blood.

And the five clothings of Gevurot are clarified, the waste emerges from them, and they become a complete Klipa, a complete shell, called impure blood. It turns out that they themselves are the clothings, both of Hassadim and Gevurot, and are clarified, and their essence is holly. But what remains from them, the two parts of waste, after their scrutiny: 

1. Because all the waste of the clothing of Chesed becomes pure blood, harsh and holy judgment, and sometimes becomes milk, Halav. 

2. The waste of the clothing of Gevurot, complete shells, impure blood. In HaVaYaH of MA and Alephs, in Zeir Anpin, there are three Alephs. Each of them implies to Ekyeh in the square and posterior, where in Gematria, Dam of upper Ima, the blood of upper Ima, expands in Zeir Anpin and is called Ekeyah. And since there are no judgments in her, she therefore becomes Dam. This is the order and expansion and division of HaVaYaH in MA of Alephs in Zeir Anpin.

For Yod at the Rosh of Zeir Anpin, and Hey in the Aleph, in the Garon of Zeir Anpin, where the Yesod of Ima is clothed, where within it is the Moach of Daat, included in five Hassadim and five Gevurot. And this Yesod of Ima that is in the Garon of Zeir Anpin, the first filling of the first Hey, because Hey herself is in the Garon, and the Aleph of her filling of Yesod of Ima is in the Garon. Hence, the Aleph there is Ekeyah in the square, which raises as blood.

This is called living of blood, which revives Zeir Anpin in the Daat within it, the Dam, the blood in the Garon, which is called the Dam of livelihood. And the letter Vav below, after expanding Daat and descending below, in the upper third of Tifferet of Zeir Anpin to Chazeh, then Daat is revealed and expands in the five Hassadim and five Gevurot. The letter Aleph in the filling of letter Vav, given between the two Vavs, is where the name Ekeyah, also in its square, and rises there as well as Dam.

And these are the clothing of Chesed and Gevurot that expands there. And the letter Aleph is in Gematria Dam, blood. If you remove the letter Aleph from this HaVaYaH of MA, you'll remain with the HaVaYaH and the calculation of Dam also.

It turns out that all these HaVaYaHs, other than this Aleph, are in Gematria, Dam. And this implies that Ekeyah there, in its square, is also in Gematria Dam, and hence it is blood within blood, Dam in Dam. And in the connection of Dam, Ekeyah and the Dam of the remnants of there, is the HaVaYaH and Alephs, to be all in MA as the measure of man.

And this is the secret of pouring blood man to man. In the revelation of Hochma and Gevura below from Chazeh, there's a little bit of a grip to the externals in them. And this is where it is written, it will add Daat and will add pain. If he adds reason, he'll add pain. Then this is because reason disappears and is covered within the Yesod of Ima until the Chazeh, and then the shells grip to it. And in its revelation from below the Chazeh, the illumination of the addition in revelation will add pain. And these Klipot are gripped there, and there's no pain greater than this pain.