כָּל הָעוֹלָם כֻּלוֹ גֶשֶׁר צַר מְּאֹד וְהָעִיקָר לֹא לְפַחֵד כְּלַל [נוסח ר' נחמן מברסלב זקוצ"ל מספרו לקוטי מוהר"ן, תנינא מ"ח: "ודע, שהאדם צריך לעבור על גשר צר מאד מאד, והכלל והעיקר שלא יתפחד כלל"]

כָּל הָעוֹלָם כֻּלוֹ גֶשֶׁר צַר מְּאֹד וְהָעִיקָר לֹא לְפַחֵד כְּלַל [נוסח ר' נחמן מברסלב זקוצ"ל מספרו לקוטי מוהר"ן, תנינא מ"ח: "ודע, שהאדם צריך לעבור על גשר צר מאד מאד, והכלל והעיקר שלא יתפחד כלל"]

December 20, 2020

http://www.zemirotdatabase.org/view_song.php?id=220

Bs"d

כָּל הָעוֹלָם כֻּלוֹ גֶשֶׁר צַר מְּאֹד וְהָעִיקָר לֹא לְפַחֵד כְּלַל

[נוסח ר' נחמן מברסלב זקוצ"ל מספרו לקוטי מוהר"ן, תנינא מ"ח:

"ודע, שהאדם צריך לעבור על גשר צר מאד מאד, והכלל והעיקר שלא יתפחד כלל"]

The whole world is a very narrow bridge, but the important thing is not to fear at all

[Original context in the writings of Rabbi Nachman of Braslav:
"Understand: that when a person must cross a very, very narrow bridge, the most important and essential thing is that he not have any fear at all."]

Comments

SHIN, NOT PEH

Hence via removal of da`at, which comes via lashon har`a, which is like "motzi dibbah hu kesil/he who utters slander is a fool" [Prov. 10:18], i.e. because da`at leaves him, because of this he falls from love of Hashem Yithbarakh, to beastly loves, and then the power of imagination overcomes him, which is the power of beastliness. And by the power of imagination, the memory is blemished and he falls to forgetfulness. And now! come and see, how good and how nice is the connection of this whole scripture "nidmu `ami" etc. mentioned. "Nidmu `ami mibli hada`at" because via blemish of da`at, the power of imagination overcomes. "Because you have rejected da`at, I have rejected you from being priest to me" because via blemish of da`at, one falls from holy loves which are aspect of Kohen as mentioned. And then the power of imagination overcomes him, as in "nidmu `ami" etc. as mentioned. And this is why the verse ended "vatishkach Torat Eloheikha/since you have forgotten the Torah of your God" "you have forgotten" certainly, because via blemish of the da`at, through this the power of imagination overcomes and through this the memory is blemished and one comes to forgetfulness as mentioned. "Eshkach baneikha gam ani/I will also forget your children" because via blemishing the ZiKaRon/memory and falling to forgetfullness, via this one has no ben ZaKhaR/male child, which was brought above regarding Avshalom, who did not merit to have a ben zachar beacuse this person blemished the zikaron as mentioned. And this is the "eshkach baneikha gam ani." And therefore Par`oh decreed against the zecharim specifically, because Par`oh is the aspect of the power of imagination, which is the vain power as mentioned, which overcomes the zikaron, which is the aspect of ben zakhar as mentioned. Because the power of imagination, when in overcomes, God forbid, it damages and nullifies, God forbid, the zikaron as mentioned. And this is "vayitzav Par`oh... kol haben ha'yilod ha'ye'orah tashlichuhu/and Pah`oh commanded... every boy that is born, throw him in the river" etc. "To the river" specifically, because the river of Mitzrayim, is Pishon, where the power of imagination dwells as mentioned, i.e. he wanted to blemish the zikaron, which is the aspect of ben zakhar, via the power of imagination, which dwells "`al pi shoneh halakhot/on the mouth of one who reviews halakhah" as mentioned.

"I found a hidden roll in the bet ha-midrash of R. Ḥiyya."