Page 15 - DAAT-HAIM-2

Rabbi Chaim Walkin

Sefer Da’at Chaim

32nd ma’amar

conflict, therefore Heaven provided for them “an elevated place was
provided for them in Gehinnom” and that is where they sat. Why did
the mere thought of repentance by the sons of Korach cause “a refuge
to be provided for them in an elevated place in Gehinnom?”

In a parallel sense we find the topic of “a place deep in Gehinnom”
analyzed in Gemara Eruvin (19a) “Rebbe Yehoshuah Ben Levi said in
commentary on the pasuk in Tehilim (84:7) “Those who pass through
the Valley of Tears (who cry tears);” “Those who pass…” these are
the men who violate the Will of HaKadosh Baruch Hu. “Valley…”
(Hebrew – “Emek” – ‫ )עמק‬which is a play on the word “deep” (Hebrew
– “Amek” - ‫ )עמק – מעמיקים‬meaning, Heaven prepares for them a place
deep in Gehinnom. “of tears…” these are the men who cry tears
profusely like a flowing stream;” please study carefully that entire
Gemara. This topic also demands explanation – What is the meaning
of “they prepare a deep place,” that Heaven prepares a deep place in
Gehinnom for those men who violate His Will.

Ostensibly it seems to me that these are two different things – On the
one hand “an elevated refuge in Gehinnom,” and on the other hand “a
place deep in the depths of Gehinnom.” The central idea of these two
thoughts emerge from a single source. As we will explain and see –
this very fundamental source has within it the capacity to shed light on
a person and direct him in the way of Torah and mitzvot in all of his
actions and life-conduct.

There are actions that emerge from one’s
true inner-self, and there are actions that are

entirely superficial.

It seems to me to explain these words based on a statement of the
Gemara in Masechet Yoma (9b) “Rebbe Yochanan and Rebbe Eliezer
both said – The Early Generations whose sins were evident, so too
their end (i.e., their Geulah) was evident; the Later Generations whose
sins were not evident (i.e., their evil thoughts remained secret within
their hearts), so too their end was not evident.” The Gra explained this
in a novella in his commentaries on Agadot, that the sins of the Early

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