What is the Satan?

Rashi: It is the Yetzer ha'Ra, which causes man to sin. It ascends and prosecutes.

Tosfos: The Satan is also the angel of death (Bava Basra 16a).

Rashi: Some say that it is Midas ha'Din. I disagree.

Did the Satan not know about Matan Torah?!

Tosfos citing a Midrash (part is in Targum Yonason on Chabakuk 3:5): "Lefanav Yelech Davar" - Hash-m distracted the angel of death at the time of Matan Torah, lest it prosecute 'a nation that will sin with the Egel at the end of 40 days, You give to them Torah?!' Torah is called Toshiyah, for it was given covertly, due to the Satan (Sanhedrin 26b). (NOTE: Toshiyah is like Tashus (weakness). - PF)

Maharsha: R. Yehoshua ben Levi himself said that [after the angels agreed the Torah is for man], the angel of death himself gave a gift to Moshe (88b). This implies that he knew that Moshe received Torah above! The Satan is the angel of death! It seems that after Matan Torah, after Moshe descended, he came to prosecute that Hash-m should retract, due to Torah's depth, and physical beings' limited understanding; they cannot fulfill it below. He asked 'where is Torah', for it is "Aruchah me'Eretz Midah" (too big to fit in the land). Hash-m answered, I gave it to the land - this encompasses the lower world.

Maharsha: The entire world heard about Matan Torah - "Lo mi'Rosh ba'Seser Dibarti"! The Satan did not know where Torah can be totally fulfilled. The land is a place of pleasures - surely people will sin! He asked the sea - people cannot live there without Hash-m's Chesed, so they will be more careful to fulfill it. He asked Gehinom - people see the punishments there! Hash-m sent him to Moshe - since there is such a man, they can fully fulfill Torah there.

Iyun Yakov: He knew, just it thought that Moshe will remain above with the Torah. (NOTE: Moshe proved that Torah is for man, to whom Mitzvos such as Shevu'os, Shabbos, theft... apply. Surely he received Torah in order to bring it down! - PF)

Why did the Satan speak up only after Moshe descended?

Rif (on the Ein Yakov): The angels admitted that the Torah is proper for man. However, after Moshe descended and broke the Luchos, there was room to prosecute, and say that since it was given to man, the Luchos were broken and Kevod ha'Torah diminished. Hash-m said, even so, I already gave it below.

Did the Satan speak with the land, sea, and the depth?

Maharsha: He spoke with the angel appointed over them. So Tosfos said in Chulin (7a).

What was the answer "Elokim Hevin Darkah [v'Hu Yada Es Mekomah]"?

Maharsha: The Satan had asked that the Torah is too big to fit in the land. The land answered that Hash-m knows where it can be contained.

Rif (on the Ein Yakov): When the Luchos were broken, the letters flew above. They knew to return to Shamayim above.

What do we learn from "Avadon v'Maves Amru b'Azneinu Shomanu Shim'ah"?

Maharsha: The Satan asked [the angel appointed over] Gehinom. Torah could fit there, for it is 60 times the size of Gan Eden, which is 60 times the size of the world. It replied that it did not receive Torah, but it heard. When Hash-m gave the Torah, His voice went from one end of the world to the other (Zevachim 116a).

Why did Hash-m tell the Satan to go to Ben Amram?

Maharsha: Moshe's father was like an angel. The Satan could not rule over him - he died due to the snake (55b). It says that the Satan went to Moshe, as if he was not Ben Amram.

What was the Satan's question to Moshe 'where is Torah'?

Maharsha: You cannot fulfill it, for it is too deep, and you, who were born to a woman, cannot understand it.

Why did Moshe tell the Satan that he does not have Torah?

Maharsha: I did not receive Torah's secrets, only the revealed part.

Rif (on the Ein Yakov): I am not worthy for Hash-m to give the Torah to me - He gave it to Yisrael, who are dear to Him!

Rav Elyashiv citing R E.M. Horowitz: A Chacham may deviate from Emes [for humility, e.g.] to deny knowing a tractate (Bava Metzi'a 23b).

Why did Hash-m say 'Moshe, do you lie?!'

Maharsha: You can receive its secrets - Piresh Shakai mi'Ziv (I spread the radiance of My Shechinah on your Neshamah - 88b)!

Rif (on the Ein Yakov): I gave Torah to you in your merit!

How did Moshe answer Hash-m's charge?

Maharsha: I was not worthy of its secrets, just You spread Your Shechinah over me!

What is the reasoning 'since you lowered yourself, it will be called by your name'?

Maharsha: You did not credit yourself, rather, you attributed to Me. Therefore, I will attribute Torah to you!

What crowns was Hash-m tying to the letters?

Rashi: This is like it says below (104a), the Tag (crown) on the top of the Kuf faces the (coming letter, i.e.) Reish. Each of the seven letters in Sha'atnez Gatz must have three Ziyunim (crowns like a Zayin) on top of it, like we say in Menachos (29b). The head of the Zayin stretches a bit to the right and left, and also the left head of the Shin, and so for all of the seven letters.

Maharsha: The crowns hint to secrets, and also revealed Torah. R. Akiva expounded many mounds of Halachos from each one (Menachos 29b).

What was the question 'is there no Shalom in your city?! '

Daf Al ha'Daf citing Chasam Sofer (Vayikra): There is an argument whether or not a Talmid greets his Rebbi. The Shi'ur of Toch Kedei Dibur was to enable a Talmid to greet his Rebbi, and he can still retract from a sale. If you hold that he does not greet his Rebbi, he cannot retract, and there are arguments and no Shalom.

Why did Moshe say that a slave does not greet his master? We find that a Talmid greets his Rebbi (Bava Kama 73b)!

Tosfos (73b): A slave is different - fear of his master is on him.

Maharsha: She'elas Shalom, e.g. asking how his journey was, is even from a Talmid to his Rebbi (NOTE: or a slave to his master). Giving (a Berachah) of Shalom is not from a Talmid to his Rebbi.

Iyun Yakov: One should not greet his Rebbi when his Rebbi is engaged in a great project, to interrupt him. We find that Aba Chilkiyah did not answer those who greeted him, lest he be Batel from his employer's work (Ta'anis 23).

Rav Elyashiv: R. Yonah holds that even a Talmid may give Shalom only in return, if his Rebbi gave to him Shalom.

How should Moshe 'help' Hash-m?

Rashi: He should say 'succeed in Your work!'

Maharsha: This is "ka'Asher Dibarta", that I should bless You!

Rav Elyashiv: Even though one cannot add strength to Hash-m, He desires our Tefilos. He asked Yishmael Kohen Gadol to bless Him (Berachos 7a)!

Did Moshe immediately say "v'Atah Yigdal..."?

Rashi: He said so on another ascent.

Maharsha: It is written after the Meraglim, but not at Matan Torah! R. Yehoshua ben Levi must have had a tradition that Moshe said it when he ascended.

Why do we learn from "Boshesh"?

Maharsha: They were waiting for Moshe the entire time - what changed? Rather, Moshe did not descend at the time that he told Yisrael.

Etz Yosef citing Yefe To'ar: It should have said an expression of Ichur, like it says everywhere.

Why did Moshe say that he will descend in the sixth hour of the day? All his ascents were b'Hashkamah (before sunrise), and also his descents!

Etz Yosef: Perhaps we equate descent to ascent only for "Lech Red."

Did Moshe not descend at the time he told Yisrael?

Rashi: He meant 40 full days, not including the day he ascended. Yisrael counted the day of ascent towards the 40. The Satan came on the 40th day of their count.

Tosfos: In Yoma (4a) we count the day of ascent! According to R. Akiva, we find 40 days. He ascended on Sivan 7, so there were 24 in Sivan, and 16 in Tamuz. There were also 40 nights - the night follows the day. Also, if you do not count the day of ascent, the last 40 days finished after Yom Kipur! (NOTE: This is like Rashi, that three times, Moshe was on Har Sinai for 40 days. Even if all the months were full, if we exclude the days of ascent, the first 40 days end on Tamuz 17, the middle 40 end on Av 29, and the last 40 would end on Yom Kipur. He descended on Yom Kipur, so it cannot be counted as a full day! Also, presumably at least one of the four months was Chaser, so the last 40 finished after Yom Kipur. - PF) Likewise, according to Rashi (Shemos 33:11) that Moshe ascended the second time on Tamuz 19, [even if we count the day of ascent,] the last 40 end after Yom Kipur.

Maharsha: Tosfos' question is not difficult. Yisrael counted the day that he ascended, but Moshe did not; he descended on the 17th! (NOTE: Perhaps Tosfos asks that even the 17th was not a full day - Moshe descended in the sixth hour! - PF) Tosfos (Bava Kama 82a) answered the question about Yom Kipur. "Ka'Yamim ha'Rishonim", but not like the nights (the first days were complete with the nights; the latter days lacked a night). Alternatively, Elul was full that year. Seder Olam is like Rashi. Initially, Yisrael did not heed the Satan - they were unsure if Moshe meant full days - until he showed them Moshe's bier. "Zeh Moshe" implies that they saw him, like "ha'Chodesh ha'Zeh" - see like this, and be Mekadesh (Rosh Hashanah 20a).

How did the Satan disturb the world?

Rashi: It showed darkness, cloud and confusion.

Was the Satan able to show to them Sheker, i.e. Moshe's bier?

Iyun Yakov: No - "Lo Ish Kel va'Ychazev." (NOTE: The simple meaning of the verse discusses Hash-m. Perhaps Iyun Yakov expounds that also angels, including the Satan are called El. Alternatively, Hash-m would not allow even the Satan to show Sheker. Even though he is a liar (Sanhedrin 89b), perhaps he cannot show Sheker. - PF) When Moshe ascended, his physicality was removed. He remained totally spiritual. The Satan showed his bier, i.e. the physicality stripped from him.

Rav Elyashiv: Yes, he may change reality in order to [try to] make Yisrael descend from the proper path.

What is the source to say that Sinai's primary name is Chorev?

Maharsha: This is its first name in the Torah - "u'Moshe Hayah Ro'eh... El Har ha'Elokim Chorevah." R. Avahu says that its real name is Sinai, for usually the Torah calls it so.

How did it cause Sin'ah for Nochrim?

Rashi: They were hated for refusing to accept Torah.

Iyun Yakov: This is difficult. If so, this is the same as Churvah came to Nochrim due to it!

Iyun Yakov: They hate Yisrael due to the Torah and Mitzvos that Yisrael accepted, like a Midrash says. So Rashi explained in Eichah.

What is the significance of the five names of Har Sinai?

Maharal: It is proper that the Midbar in which Bnei Yisrael went be one, and not five Midbaros. It is called "ha'Midbar ha'Gadol veha'Nora." It was not chance that Yisrael went 40 years in the Midbar. It was proper that they go out in the Midah of Gadol, just like Midas ha'Din was Gadol. It had five names, for its power was from the Hei in Hash-m's great name. Each part of the Midbar had its own name. We find five Midbaros in the Masa'os - Midbar Tzin (Kadesh), Midbar Paran, Midbar Kedmus, Midbar Sinai. (NOTE: Maharal mentioned only four! Also Midbar Sin is mentioned in the Masa'os. It is not Sinai, rather, "Asher Bein Eilim u'Vein Sinai" - PF).

Maharsha: There are five names in addition to its primary name.

Did Yisrael reproduce only there?

Rashi: Everyone's wife became pregnant with a boy amidst the Mitzvah "Shuvu Lachem l'Ohaleichem." I do not know where there is a hint to this.

Maharsha: If the verse came only to permit intimacy after it was forbidden [before Matan Torah], it should have said so explicitly. Rather, it heralds return to your tents, for your benefit - tidings that they will give birth to males.

Rav Elyashiv: This is like we expounded above (30a) about Chanukas Bayis Rishon "va'Yelchu l'Ohaleichem... [v'Tovei Lev]" - everyone's wife became pregnant and gave birth to a son. Matan Torah, after which it says "Shuvu Lachem l'Ohaleichem", should be no less. Even though Tzlafchad did not have a son, only one proper for a son, his wife became pregnant with a boy. Also a sterile man's wife (did not become pregnant). (NOTE: Was anyone sterile? Everyone was cured (Bamidbar Rabah 7:1, Rashi below 146a)! Tzlafchad's wife did not die before Matan Torah (Bava Basra 119b)! Perhaps he married after Matan Torah (one Tana in Sifri Zuta 27:3 holds that surely, his daughters did not delay marrying until the age of 40), or he had a son, but he died in the Midbar (some men died before age 60, e.g. in Shitim via the plague or Beis Din). - PF)

Daf Al ha'Daf: The Imrei Emes inferred that Yisrael did not need to wait three months for Havchanah (to distinguish whether the baby was conceived before or after conversion). R' S. Zilberman asked, Beitzah 5b tried learning from "Shuvu Lachem l'Ohaleichem" that anything forbidden via a Minyan (vote), even if the reason no longer applies, requires another Minyan to permit it. How can we learn this? The verse needed to exempt from Havchanah! This was the rejection 'perhaps the verse comes for Mitzvas Onah', i.e. immediately after they were commanded Onah, after 40 days, without Havchanah. Also, there was no needed for Havchanah - in any case they are the seed of Avraham. However, a Midrash (Pesikta d'Rav Kahana 12, Tanchuma Yisro 11) says that the Torah was given in the third month, just like a convert may not marry until three months. (NOTE: i.e. after 40 days, Moshe should have descended and taught the Torah to them, including "v'Onasah Lo Yigra." However, they made the Egel, and Moshe burned it and ascended to request mercy! The Rosh (Yisro 19:1) explains the Midrash to teach why Hash-m gave the Torah (marriage to Yisrael) in the third month. Havchanah requires three full months, for a woman can give birth at the start of the seventh month, or the end of the ninth month (Yevamos 42a). Also, Yisrael separated from their wives only three days before Matan Torah! - PF)

Are all of these Sinai?

Tosfos: No. Midbar Tzin is at the beginning of the south of Eretz Yisrael - "v'Hayah Lachem Pe'as Negev Midbar Tzin....; v'Hayu Totz'osav mi'Negev l'Kadesh Barne'a." Kadesh Barne'a is Paran, for Moshe sent the Meraglim "mi'Midbar Paran", and Kalev said "bi'Shlo'ach Osi Moshe mi'Kadesh Barne'a"! Also, it says "va'Navo Ad Kadesh Barne'a", and immediately it discusses sending the Meraglim! Also, there are many Masa'os from Rismah (Bamidbar 33:18), which is Paran (where they camped after Chatzeros), until Midbar Tzin (ibid. 36)! Also, Paran cannot be Sinai - "Achad Asar Yom me'Chorev... Ad Kadesh Barne'a"! Rather, it is all one big Midbar. You must say that Sinai is Paran - "Hofi'a me'Har Paran", and we say (Bava Kama 38a) that from there, Hash-m uprooted Nochrim's money to Yisrael; if a Yisrael's ox gored a Nochri's ox, he is exempt. The text in Avodah Zarah 2b does not say 'why was Hash-m in Se'ir and in Paran?' This would imply that Paran is a nation, like Se'ir! Rather, it says 'why was Hash-m in Se'ir and in Teiman?' Sinai is Midbar Tzin, for it says "Midbar Tzin Hi Kadesh." Kadesh is Sinai - "Kol Hash-m Yachil Midbar Yachil Hash-m Midbar Kadesh." This was at Matan Torah.

Tosfos: How can Midbar Kedmus be Sinai? It is east of Eretz Yisrael - "va'Eshlach Mal'achim mi'Midbar Kedmus El Sichon." Sichon was east of Eretz Yisrael - "b'Ever ha'Yarden Mizrachah Shemesh. Midbar Tzin and Paran are in the south!

Rashi (Devarim 2:26): "Mi'Midbar Kedmus" means that Moshe learned from the Torah to open for Shalom (and avoid war, if possible).

Maharal: Tosfos' question is not difficult. Midbar Kedmus and Midbar Sinai are different parts of one Midbar!

Maharsha: The entire Torah was not given in one place. Some Mitzvos were given to Yisrael on Sinai, some in the Ohel Mo'ed, and some were repeated in Arvos Mo'av. The extra five names hint to places where Torah was given. Midbar Tzin - Yisrael were Nitztavu (commanded) there - these are the Mitzvos from Sinai. Midbar Kadesh - the Mitzvos from where Yisrael were Niskadshu - the Ohel Mo'ed. Midbar Kedmus is east of Eretz Yisrael, i.e. Arvos Mo'av; Kedumah - the Torah, which was already given at Sinai - was repeated there - Mishneh Torah. Midbar Paran - Yisrael fulfilled Peru u'Rvu there; every wife became pregnant with a boy after Matan Torah. (NOTE: Does this hint to a place where Torah was given? Perhaps it hints to the next Dor that received Torah. In the Midbar, men died at the age of 60, or in special cases, .e.g. complainers, plagues after Korach and in Shitim… This implies that most of the 600,000 men counted at the end of the 40 years were conceived right after Matan Torah! - PF)

Chizkuni (Shemos 19:20), Ba'al ha'Turim (Bamidbar 33:11): Sin is Sinai; after Matan Torah, Yud was added to its name, due to Aseres ha'Dibros. (NOTE: Daf Al ha'Daf cites this from Mechilta; I did not find it there. It says "Midbar Sin Asher Bein Eilim u'Vein Sinai" before Matan Torah (Shemos 16:1). Must we say that the Midbar's name was changed, but [Har] Sinai was called so even before Matan Torah? - PF)

Why do we need a source to tie a red thread...?

Iyun Yakov: This is like Nichush (omens and superstition) - "Ki Lo Nachash b'Yakov." Red is a Siman of Tum'ah - "Madu'a Adom li'Lvushecha"; white is a Siman of Taharah - sins whitening.

Why should it say 'ka'Shani'?

Rashi: It should be singular, like "ka'Sheleg".

Maharsha: Hash-m tells Yisrael, if your sins will be like ka'Shanim (two), they will be ka'Sheleg (singular, i.e. one), due to Ma'avir Rishon Rishon.

Rif (on the Ein Yakov): R. Yitzchak expounds, even if they will be many, I will pardon them, and they will be white like snow - without a trace [of sin] at all. Rava expounds, after Yisrael rely on Hash-m, their sins will be like snow, without a trace. The verse continues, "Im Ya'adimu ka'Tola ka'Tzemer Yihyu" - Mezid sin is red, like blood, the proper punishment for him. "Ka'Tzemer Yihyu" - they will be white like wool, but not like snow. The Mezid will be considered Shogeg. The simple Perush of ka'Shanim is according to his years. A youth's Yetzer 'forces' him to Zenus. Then, his sins will become white like snow. One cannot bear an elder who is Mezaneh (NOTE: for he has a small Yetzer; his sins will become like wool. - PF)

Iyun Yakov citing Be'er Avraham: The Yerushalmi says that if his sins are like his years, they will become white like snow. Korban ha'Edah explains, man's days are divided into three - childhood, youth and old age. In each stage, he desires a different matter. In youth he desires Bi'ah; in old age he desires honor. However, if a youth pursues honor, or an elder who is Mezaneh, this is not like his years.

What is the meaning of 'these years, which are arranged from creation until now'?

Maharal (90a): Chet is proper to be atoned, for it is Mikreh (haphazard), like Keri, and Mikreh does not nullify the essence. One who sins repeatedly, this is not Mikreh. It is arranged and fixed , like the years... Even so, Hash-m atones for it. Surely such sin is due to physicality. "Va'Hasirosi Es Lev ha'Even mi'Besarchem v'Nasati Lachem Lev Basar" - He will remove their physicality, and they will be totally removed from sin. Nothing is fixed more than the years from creation; even so, they will cease, for the world will be Batel and destroyed, for it is physical. Yisrael's level is not physical.

Maharsha: This refers to increase of sin like the number of years. Do not say like two years, the minimum of Shanim. That would not be a Chidush! We say in Rosh Hashanah (17a) "Ma'avir Rishon Rishon" - Hash-m removes the first two sins (he is not punished for them at all)!

Rav Elyashiv: They diminish. If your sins diminish like them, they will whiten like snow. If not (they are not separated and diminishing, this promise does not apply.

Who should go to their Avos for rebuke?

Maharsha: It says in Rosh Hashanah (16b) that there are three groups on the day of judgment. Tzadikim are sealed immediately for the world to come. Resha'im are sealed immediately for Gehinom. Beinonim descend [to Gehinom and rise]. "V'Rav Chesed" - Hash-m leans towards Chesed. Here, he tells Beinonim to go to their Avos for rebuke for their sins, which equal their merits. Surely Avos have mercy on their children!

Rav Elyashiv: We hope of the future Ge'ulah, but it cannot be if we still have all our sins. Hash-m says, go to the Avos - if they decide that the sins are it is as if they are not, the Ge'ulah will come. Perhaps Yochichu means that they will rebuke them not to sin from now and onwards. Then, they can atone for previous sins. Without acceptance for the future, they cannot be saved from their sins.

Why should Avraham have requested mercy for his seed after he was told "Yado'a Teda"?

Maharsha: He should have requested mercy according to Hash-m's Midah Tovah - "v'Rav Chesed" leans towards Chesed, Ma'avir Rishon Rishon. The Avos did not request this, for they do not seek Chesed. They prefer to be cleansed from their sins in this world, and their merits will be intact for the world to come.

What is the significance of "Anochi Ered Imcha Mitzraymah [v'Anochi A'alcha Gam Alo]"?

Rashi: It alludes to four exiles; "Gam" is an inclusion.

Rif (on the Ein Yakov): Yisrael held that Yakov should have prayed that Hash-m raise his seed, and they will not be enslaved!

Why did Avraham want Yisrael to be wiped out for Kidush Hash-m?

Rashi: Hash-m's name is sanctified in His world when He punishes those who transgress His words.

Iyun Yakov: The merit that Avraham and Yakov did not advocate for their seed due to honor for Hash-m, it will cause Hash-m to have mercy on their seed. So we say about Chizkiyah "Nivzeh b'Einav Nim'as" (NOTE: he dragged his father's bones on a bed of ropes. This is like Rivan, who explains that Chizkiyah scorned even his father, because his father was disgraceful to Hash-m. If Avraham's and Yakov's reply was good, why did Hash-m say 'the elder lacks Ta'am, and the younger lacks counsel'? PF)

Maharsha: His words can mean that their sins should be wiped out [pardoned] for the sake of Kidush Hash-m - "v'Chaper Al Chatoseinu Lema'an Shemecha." However, it could mean that Yisrael should be wiped out! Hash-m said 'the elder lacks Ta'am, and the younger lacks counsel', for their words do not prove what was their intent.

Why did Hash-m ask Yakov before asking Yitzchak?

Maharsha: Because he had pain raising children, perhaps he will request more mercy for them! (NOTE: Even though Hash-m knew what he will answer, normally He does not act based on knowing what will be.)

Rif (on the Ein Yakov): Yitzchak's Midah is Din (strict judgment).

Rav Elyashiv: There was no reason to expect Yitzchak to help more than Avraham did.

Hash-m already called Yisrael "Beni Vechori" when he sent Moshe to Paro?

Rashi: He knew that they would later say Na'aseh v'Nishma, and accept His yoke amidst love, like sons.

Maharsha: Due to Na'aseh v'Nishma, they received crowns of Kehunah and Malchus. Kehunah was initially for the firstborns, and also kingship - "he gave the kingship to Yehoram, since he was the firstborn" (Kesuvos 103b).

Does Hash-m not punish for the first 20 years?

Rashi: We find so in Dor ha'Midbar. Hash-m punished only those above 20.

Daf Al ha'Daf citing Tzitz Eliezer (4:16): Until 20, Hash-m awaits the day that a man will marry. If he does not marry by 20, his bones should burst! Hash-m waits until 20, for He does not punish before this.

Rav Elyashiv: Chacham Tzvi (49) brought the Maharal's question - is someone between 13 and 20 not Chayav Chatas for Shogeg? Chatas is only if b'Mezid he is Chayav Kares. Here it says that Shamayim does not punish below 20 years; Kares is included! He concludes that we do not ask from Agadah. There are many sources that a 13-year old is Chayav Chatas for Shogeg. One who matured between Pesach Rishon and Sheni, one opinion obligates him in Pesach Sheni; he is Chayav Kares if he does not offer it! The Pri Megadim says that one who is under 20 should not say 'may it be Your will to consider it as if I offered Chatas.' (Magihah - I did not find this. In his introduction (3:21), he says oppositely!) The Rambam (Perush ha'Mishnayos Sanhedrin Perek 7) says that Kares applies only to one who is at least 20. Chacham Tzvi suggests that if one sinned between 13 and 20, Hash-m does not punish him before the age of 20, therefore Chatas applies. If so, why did Yitzchak say that Hash-m does not punish for Aveiros before 20?

Daf Al ha'Daf: Chacham Tzvi said that the Torah taught that one who served idolatry b'Shogeg brings a Chatas. We learn that the same applies to other Aveiros of Kares. It does not depend on whether or not the person would get Kares for it! Avnei Nezer (CM 126, citing Tikunei Zohar and the Ari Zal) - Hashgachas Hash-m is constantly over man. If it ceases for a moment, he is prone to all evil occurrences. Even if Hash-m does not punish below 20 years, He removes His Hashgachah, and automatically he is Nichras (cut off).

Rav Elyashiv: Mahari Basan says that a convert is not punished for Aveiros within his first 20 years after conversion, for he is like a newborn. Even though he is an adult, that is a fact; 20 years is a Shi'ur that the Torah fixed. Yisrael were punished for Aveiros after Matan Torah before 20 years - they were not considered newborns. They had lineage to their fathers, the laws of brothers applied... (NOTE: Elazar and Itamar could not eat Chatas Rosh Chodesh due to Aninus on the day that their brothers died. Bnos Tzlafchad said, if we are not like sons, our mother should do Yibum (Bava Basra 119b)! - PF)

Daf Al ha'Daf: Likutei Yehudah (Acharei Mos): We prepare another wife for the Kohen Gadol on Yom Kipur, lest his wife die, and he must atone "for himself and for his wife." He must marry a Na'arah, who is less than20. Why must he atone for her? Also "va'Shem Yislach Lah" refers to a girl unaware that her father annulled her vow (Rashi Bamidbar 30:6). She is a Na'arah - what pardon is needed? The Admor from Gur answered that even though she is not punished, she needs Kaparah, like one who transgressed an Aseh. I add, normally, one is not punished for Bitul Mitzvas Aseh, but he is punished at a time of anger (Menachos 41a), and similarly if one transgressed Kares before the age of 20. (NOTE: Tosfos (ibid.) says that the Gemara discussed an Aseh like Tzitzis - one need not obligate himself in it. For an obligatory Aseh, even Beis Din lashes until he fulfills it or dies! - PF) If he was Shogeg, Chatas protects from punishment at a time of anger, just like Asham Taluy protects.

Daf Al ha'Daf: Teshuvas Chasam Sofer (YD 155) says that one should not rely on 'Beis Din does not punish below 20 years', for it is not in the Gemara, only in Sifrei Agadah. Yad Yitzchak (3:202) explains, the Gemara brings it only as Agadah, but not as Halachah. Bartenura (Avos 5:21) explains 'Ben Esrim Lirdof' - from then Shamayim pursues him to punish him. Chacham Tzvi suggested that the Gemara did not mean that Hash-m does not punish at all below 20, just sometimes He does not, e.g. in Dor ha'Midbar. Therefore, Yitzchak asked that Hash-m not punish. And even if you will say that Hash-m does not give Kares below 20, that is only for this world, but in the world to come he has Kares. This is like an 80 year old who eats Chelev. He cannot get Kares in this world of dying at 50, but Kares of the world to come, e.g. Gehinom, applies. One who sinned before 20, if he does not repent before 20, he will get Kares from his sin.

Daf Al ha'Daf citing Noda bi'Yhudah (2 YD 164): Even though Hash-m does not punish someone before 20 years old, after death he is punished for everything from when he had Da'as. Even minors from the age of Pe'utos, from when they know that something is forbidden, will suffer according to his deeds. In our Gemara, Hash-m discussed with the Avos punishments of this world, which pertain to Kidush Hash-m.

What is the significance that Yisrael have only 12 and a half years of sin?

Maharsha: Many should serve Hash-m with all his years, days and hours. He is judged according to his majority. A minority of his years were sin! (NOTE: Seemingly, it depends on whether he has more Mitzvos or Aveiros! Perhaps the entire time he does not sin is considered Mitzvos of guarding the Lavim. - PF) Yitzchak asked if Hash-m can bear all of them, if they sinned Bein Adam l'Makom. If they sinned also Bein Adam l'Chavero, each of us will bear half. If all their sin was Bein Adam l'Chavero, I will bear all of them!

Anaf Yosef: Yitzchak offered to bear half, for the Nefesh is from Hash-m, and the body cannot sin without the Nefesh. Hash-m joins them to judge them [lest each half say that by itself, it does not sin]. It is proper that Hash-m bear the half due to the Nefesh, and Yitzchak bear the half due to the body from the lower world.

Etz Yosef: There are two causes of sin. One is the Yetzer ha'Ra - You Yourself testified that it is evil - "Ki Yetzer Lev ha'Adam Ra mi'Ne'urav"! The other reason is my Berachah to Esav "ka'Asher Tarid u'Farakta..." Bereishis Rabah says that he told Esav, if you see your brother cast off the yoke of Torah, decree Shemadim. Therefore, the two of us should share the burden. (NOTE: If Yisrael cannot guard Mitzvos due to Shemadim, Hash-m would not say 'your children sinned'! Perhaps Yisrael were not Moser Nefesh at the time of Shmad. - PF)

Daf Al ha'Daf citing R' Mordechai Klein: We give Machatzis ha'Shekel, for Hash-m atones for half; the Gematriya of Shekel is the same as that of Nefesh.

Daf Al ha'Daf citing Hagadas Beis ha'Yayin: The Shi'ur for dough to become Chametz is 18 minutes. This is one part in 80 of a day. Hash-m's day is 1000 years, so one part in 80 is 12 and a half years. This is the time that one must guard from souring!

What is the source to expound that Yisrael will say "Atah Avinu" to Yitzchak?

Maharsha: The Seifa says "Atah Hash-m Avinu" - this implies that "Atah Avinu" in the Reisha is not Hash-m. It must be Yitzchak, for "Avraham Lo Yadanu v'Yisrael Lo Yakirenu." They say so to him, for he offered to bear all their sins. He points to Hash-m, for perhaps their sins are Bein Adam l'Makom, and Hash-m bears them!

Rif (on the Ein Yakov): Yitzchak points to Hash-m, for He is their primary father. Also, he did not want Avraham and Yakov to be jealous [that Yisrael call Yitzchak their father]. Yisrael say "Atah Hash-m Avinu Go'alenu me'Olam Shemecha" - Yitzchak advocated for us now, but he loved Esav and blessed him. Hash-m always redeems us!

Rif (on the Ein Yakov): It would have been more proper to say Yitzchak Lo Yakirenu, for he blessed Esav and loved him.

Iyun Yakov: Each of the Avos acted according to his Midah. Avraham expelled his son Yishmael without mercy, and Yakov cursed the anger of Shimon and Leah. (NOTE: Avraham's Midah was Chesed. He did not want to expel Yishmael, Doing so was "harsh in his eyes" (Bereishis 21:11); Hash-m commanded him to do so! - PF) Yitzchak had mercy on Esav, even though he was a Rasha - love covers up for all sins.

Why was it proper that Yakov descend to Mitzrayim in iron chains?

Rashi: So all people are exiled. He descended due to Hash-m's decree.

Iyun Yakov: Hash-m took Yisrael "mi'Kor ha'Barzel" with a strong hand. So they should have entered. This is like we say, like the first Ge'ulah, so will be the final Ge'ulah; likewise, the first Galus [to Egypt] should have been like the last (via Tutus), in iron chains. Also of Nebuchadnetzar, "v'Hu Asur ba'Zikim."

What do we learn from "b'Chavlei Adam Emshachem b'Avosos Ahavah va'Ehyeh Lahem k'Merimei Ol v'At Elav Ochil"?

Rashi: Due to man's dearness, I drew him to Egypt in ropes, and not in chains. "Ki'Merimei Ol" - this is like one who suffers and helps lift the yoke from his animal to reduce its burden. ) "V'At Elav Ochil" - I gave to you strength to endure the harsh labor.

Maharsha: Due to Yakov's merit, he was drawn to Egypt via love of Yosef, and not in chains. It would have been proper for Yosef to come to Yakov; due to the decree of Galus, Yakov descended to him. When one wants to feed a plowing cow, he lifts the yoke from its neck, so it can eat easily. If the food is far away, he leans the cow and shows the food to it. So Hash-m showed to Yakov that there is food in Egypt.