Dear Rabbis Kornfeld and Pearlman, shlita:

Thank you for your most recent reply.

On 51a, the Gem. explains what to do if one encounters women coming from a levaya (r''l). The reason for this need for protection is that the Malach Hamovis is dancing there.

Maharsha adds that he is dancing there among them ''B'edan reescha, at a time of boiling.'' Could you clarify what this means to say which may perhaps throw some light on this esoteric piece?

Thank you again for your assistance with this Perek.

Y. Gesser

"B'Idan d'Rischa," of course, means at a time when Hash-m, kaveyachol, is angry with us for our misdeeds. See Menachos 41a, "The angel met Rav Ketina and admonished him for not wearing a four-cornered garment. He told him that although there is no obligation to wear one in order to perform the Mitzvah of Tzitzis, nonetheless 'at a time when there is Rischa, we punish [a person] for tactics to exempt himself from Tzitzis.'" (See also Beis Yosef on the Tur, Orach Chaim, beginning of 24.)

In normal circumstances, we are rewarded for our good deeds and punished for bad ones. Neutral matters (insofar as such is possible) can be disregarded. This changes, however, when we have aroused Hash-m's wrath by consistent misbehavior, Chilul Hash-m, etc. Then, He is far more particular and we suffer for the slightest misdemeanor. This is the deeper significance of the Gemara in Berachos 4b that says that Michael descends to earth in one jump, Gavriel in two, Eliyahu in four, and the Mal'ach ha'Maves in eight, but at the time of plague he comes down in one swoop.

Similarly, see Rashi in Miketz (Bereishis 42:4) on the verse, "Pen Yikre'eini Ason" -- "from here [we learn] that the Satan prosecutes at a time of danger."

See, too, the Gemara here in Berachos (51a) which says that the time of the Levayah is one of danger. "Do not stand before the women at the time they return from [burying] the dead, because I (the Mal'ach ha'Maves) dance and come before them and my sword is in my hand and I have permission to ravage ." The Maharsha there adds that it was because of women (Chavah) that death came into the world, and thus the Mal'ach ha'Maves "dances" among them at the time of Rischa.

The rationale is that in a time of anger or danger, one can only expect to escape the harsh judgment if one can show that one has put oneself out and gone out of one's way to serve Hash-m.

This is the meaning of the verse in Mishlei (10:8), "Chacham Lev Yikach Mitzvos, v'Evil Sefasayim Yilavet."

The Chafetz Chaim in Zachor l'Miriam (ch. 6) writes (translation based on Bais Yechiel's Chafetz Chaim compilation on Mishlei): "Sometimes a person can claim exemption from some Mitzvah without being punished for his inaction. For example, when he hires a worker he is required to pay him at the end of the day lest he violate the Torah precept, "Give him his wage on the day it is due " (Devarim 24:15), but this is only applicable if he has the money. It says, "Do not let a worker's wage remain with you overnight until morning" (Vayikra 19:13). This law applies only if the money is "with you." Even so, if he is a wise person who seeks to perform Mitzvos in an exemplary manner, he will make sure to borrow money and pay on time, thereby fulfilling a Torah precept. The Gemara (Berachos 35b) also says, "The first generations would bring their fruits through the front door to make them subject to Ma'aser, as it is written (Mishlei 10:8), 'Chacham Lev Yikach Mitzvos' ('The wise in heart will take Mitzvos')."

Thus, a person who plays the system and legitimately avoids the performance of a Mitzvah will not be punished in normal times, but on the other hand he will not have merited the protection that the Mitzvah would have afforded him and consequently, "b'Idan Rischa Anshinan Lei."

If he is a Chacham Lev, he will endeavor to perform as many Mitzvos as he can, so as to serve Hash-m in a complete manner. This will protect one at all times.

Kol Tuv, Chanuka Same'ach,

Joseph Pearlman