Avos 5.2

There were Ten generations from Addam till Noach to teach us how much erech apayim - 'patience' - Hashem has until He braught the mabul. There were Ten generations from Noach to teach us how much erech apayim - 'patience' - Hashem has until Avraham came and took the potential reward of all those before him.

Rabeinu Yonah writes - contrary to the simple understanding - that the focus is not how much patience Hashem has, Rather that there is a point when Hashem says "ENOUGH!". The message here is not to lose hope in this galus, thinking Hashem will be patient with our enemies forever, rather Hashem will fianlly say "ENOUGH!" & this galus will come to an end.
A tremendous difficulty with this Rabeinu Yonah is that the Mishnah according to him is telling us that up to 10 generations Hashem is patient & then He says "ENOUGH". - So how can we still be here wayyyy longer than the limit set in the Mishnah???!

Secondly, is there actually a limit to Hashem's patience?

Third of all, why did Hashem 'wait' so long when He knew they wouldn't repent?

Another obvious problem here is that the 'patience' chiddush seems repetitive?

Obviously the 'limit' stated regarding Hashem's Midah of Erech Apayim is not limited in time, for the mishnah itself describes the first & second periods of 10 generations as equals when the 1st was 1656 years and the 2nd only 440. This leads us to conclude that the Limit is not because it took so long it finally got used up, this is quite obvious hashkafically as well. No 'quality' of Hashem can be limited.

Truthfully any description given about Hakadosh Baruch Hu is not of Himself, rather our perception of Hashem's 'interaction' with the world. So Hashem enacts erech apayim upon the world the up to a certain point.
If so, we may ask, what is the limit of 10 generations, & why are we still waiting?

The answer is there are two seperate reasons for 'patience' stated in this Mishnah. That's why the mishah is not really repetitive at all. The first reason, Hashem set a limit of 10 generations for. However the second reason for enacting Erech Apayim may be timeless.

Both are of course for the good of creation. Each generation that continues the previos one's ways developes a stronger nature to that midah. A full 10 doros of evil would shape the actual self-identity of the people into being inseparable from evil itself. This would make the evil irreversible.
Hashem knew that the people wouldn't change their ways. Therefore, instead of being 'impatient' to punish the wicked and then they'd continue in their ways, Hashem enacted Erech Apayim in order to make a full 'reset' at the the end at the point of "nismalei sa'asm".
This is why the first reason is specific to 10 generations as opposed to years.

The mishnah then informs us of a second reason for Erech Apayim. This one spans all time. When there is Knowledge of a future tzaddik great enough to receive all the potential reward of all the people before him Hashem will be patient until that tzaddik comes! Noach was not on that level, so the 10 generation 'reset' was applied.

The second part of the mishnah discusses a different reason fo Erech Apayim. Avraham was so great he was destined to be notel s'char k'neged kulam. So, either there really wasn't a limit set for the erech apayim it 'just turned out' to be 10 or perhaps we may say that untill the kedusha of klall yisrael was established in our genes, even though the point of WAITING was for the tzaddik to get the s'char as opposed to the purpose of "pushing it to the end", however the 10 dor LIMIT to the patience still existed. So while the patience was for avraham it still could not go past 10.

This understanding offers an anser to our quoestion on R' Yonah, and a whole new insight to our lengthy galus.

R' Moshe Feinstein ztz"l in kol ram qoutes the mamar chazal that Moshiach will come in a dor that is kulo chayiv or kolu zakkai. Therefore says R' Moshe, we can be sure that Moshiach is almost here as we we are just about kulo........ZAKKAI!!! He explains that never before have we been so incorporated into the gentile society as here in America. This sways just about any merit of ours to be monumental compared to the genrations before, & our shortcomings to be considered relarively miniscule.

According to this I believe we can say that Hashem's Erech Apayim for the past thousands of years may very well be specifically for US to be notel s'char kulam of the thousands of years & millions of people throughout the world!!!!

Chukas

The aish das notes that in Hashem's command to Moshe it say 'v'nasan meimav' - the stone will give forth its waters. When Moshe performed the miracle however, it does not say the rock gave its waters, rather Moshe took out the water.

The aish das uses this to explain the lack of kiddush Hashem that could have resulted from "yesh me'ayin" and in stead was 'yesh miyesh'.

I would like to bring out another point using his diyuk.

Some learn that the chet was the labeling of tzon kosho with "shimu na haMORIM. - Rebels.

Rabeinu Yonah says on the mishnah I'm ein ani li mi li - that if one does not arouse himself who will do it for him. Even if one hears the admonition of a great maggid, the firey words will only heat the listener temporarily. The listener must consciously apply the words to himself - whether from a mussar giant or a soft spoken vort he hears or sees in a sefer. THEN his inspiration can have a lasting affect.

Perhaps we can say if Moshe would have spoken to the rock it would be recognizable that the ROCK was giving forth its OWN waters. However, with the use of the staff it was understood that we respond only to the 'shtekin' - this does not represent any greatness in the listener, rather the strength of the leader.

The Ramban in his famous igeres to his son writes, "ka'asher takum min hasefer t'chapeis ba'asher lamadta I'm yesh bah davar asher tuchal l'kaimah". Don't assume the sefer to 'do its magic' upon you! SEARCH for something you've seen, that you can learn from and improve in!

Perhaps tah assumtion of Moshe that klall yisrael were rebels when he didn't see immediate improvement, he felt the rock too would only produce by his 'coersion' by 'raisng the shtekin'. However, truthfully, though the results may not be immediate or very recognizable, klall yisrael has the capability that the Ramban & Rabeinu Yonah write about. They can be 'ani li'. They can hear soft words of tochacha and arouse THEMSELVES to the task.

Yhe message here applies twofold. A rav, parent, or anyone in a position of guidance & leadership should not be discouraged that his words fall on deaf ears. - the rock was deaf too (see Rashi as this was part of the potential lesson to bearned from talking to the rock) and yet it would have produced its own waters when spoken to.
Secondly the recipient of the mussar should never rely on the assumption that he will have an automated response to words of tochacha. SEARCH in the words for something to apply to yourself. We can then be hopeful that this method of growth will reverse the decree of "lo saviu es hakahal hazeh el ha'aretz" & may Moshich bring us there b'mehairah b'yameinu.

Korach

Aharon took the k'tores a successfully stopped the magifah litterally in its tracks. Rashi explains that the secret antidote was given to Moshe by the Angel of Death himself.

What connection may there be between the machlokes of korach & the secret potion of the malach hamoves?

R' Chaim Shmuelevitz z"l takes note of the language of the gemarah that relates how Moshe Rabeinu got the secret. In Shabbos (89a) the gemara tells how Moshe was fearful that the malachim would incinerate him for bringing the Torah down to Mankind. Hashem told Moshe to debate with the Angels. Upon Moshe's success, "na'aseh kol echad v'echad OHAVOY

Korach. R' Yerucham Levovitz, based on the mishnah in avos that korach was a machlokes shelo l'shem shamayim, says, that Korach was perfectly good in his actual deed, but only he had the wrong intent. In what way do we find that this was different from the claim of  'lamah nigara' when the jews werent happy about their loss of  opportunity for the korban pesach?

We learn the halacha of Ma'alin bakodesh V'LO MORIDIN from the story of korach. From the pans that the k'tores was offered in by Korach's group. If the halacha states that we must go up in kedusha, why does it have to state that we may not go down?
A similar question is dicussed regarding the din of zochin l'adam shelo b'fanav, v'ein chavin.... why is the ein chavin needed? the answer given is that even if there is an overwhelming z'chus to be done on behalf of another, so that the condition of zachin exists, however if ther is ALSO a chav involved the z'chus cannot be done.

similarly, by Korach we find that besides for his desire to rise in kedusha - ma'alin bakodesh, however he also was very clear to include "lama tisnasu" - the bringing down of another. when the ma'alin also incorporates the moridin of others it is a clear sign that the wrong approach to aliyah is being used.

we should all strive for greatness without any detriment and downfall of others, then perhaps we will all be elevated to kulam kedoshim with the right approach and intent.

Shlach

Kalev was crowned with an awesome name "Avdi Kaev". What a coveted lofty title! Moshe was called Eved Hashem - as we know Moshe was anav mikol adam - "eved les ley migarmey klum". How is it that Kalev was awarded such an illustrious title with the deed of arguing with the miraglim?

The answer lies in the passuk itself. Kalev expressed a "ruach acheres" in his opposition to the other spies. Not in his argument with them! Rather as Rashi explains earlier - vayahas kalev es ha'am el Moshe - he spoke in a negative tone that drawed the attention of all the complainers, thinking he was on THEIR side. THAT was the ruach acheres. Not the opposition itself. Yehoshuah also opposed the miraglim - but Kalev was able to deal with the situation from a whole different approach. He momentarily, acted in a way that publicly denounced his past. This was such a selfless deed, an act that showed that Kalev too, was les ley migarmey klum.

In the ba'al teshuavah world this 'different spirit' is usually not just a momentary act, but quite often a very induring one indeed. A 'ruach acheres' in the face of the many family members & friends, and a ruach acheres for themselves from the person they used to be.

This spirit of selflessness, of completely dropping the entire being of who they were all the previous years, is a tremendous self bitul, truly deserving of the title "Avdi".

This is something we all can practice even if we are now all frum yidden. Are we complacent, always just riding on the waves of yesterday? We all should have a Ruach Acheres! Just because 'we always did that', just because 'last time we weren't makpid', just because we've relied on a certain kula or acted in questionable manner in the past, WHY DOES THAT HAVE TO BE TODAY AS WELL???!

Re-investigate, be introspective, look at things objectively from anew! May we all start using a Ruach Acheres & may Hashem be able to lovingly call us "Avdei Hashem".

Shlach

The beginning of the parshah begins with exploring & the end finishes with a prohibition against exploring. This comes with the mitzvah of tzitzis - a mitzvah named for its representation of the four boundaries and the extensions beyond.

The middle of the parshah contains the source for a minyan. In a group of 10 men for a davar shebik'dusha there lies a bond between them all. They are not 10 lone individuals, rather they all extend themselves to each other, becoming one unit.

This is a parsha about borders & boundaries & how to appropriately deal with them. Sometimes to be self contained as in not being curious to explore to our eyes desire. Sometimes focus the effect we exprres upon those around us, both in the positive as the power of minyan illustrates, & sometimes in the negative.

In a way, as a Jew we are never really alone. Everything we do has an indirect influence upon the greater soul of the Klall. We are not limited to the finite boundaries of our bodies. We all extend way beyond our physical limitations.

We must be aware also of the direct influence we all have on others. We are not alone. When one person starts dressing casually for davening with no change of attire (trangressing the halachah of 'hikon likras Elokecha Yisroel') it spreada to others until the halachah can be completely forgotten. Similarly when one woman dresses with a certain style the others follow suit. We must be aware that our actions extend way beyond ourselves, and this can be utilized for the positive as well.

The maharal explains the mishnah in avos that galus come upon the world due to the desecration of boundaries. When we don't respect and regard boundaries and how we go beyond them, the result is exile.
May we be careful to respect the gevulim we have & may we recognize the apprpriate way to extend beyond them, & may Hashem return us to the gevulim of eretz yisroel b'karov.