ונוכחה עם השם, אם יהיו חטאיכם כשנים כשלג ילבינו, that's what the pasuk says. אה? Yeah, venochachah the lashon of vikuach, is also lashon of hochachah. It's the same shoresh. When you discuss, you come to understand. So he says, what does that mean? What's the kushya? לכו נא, go please? בואו נא מיבעי ליה, it should come. Should have said come, come to me and I'll prove to you, I'll explain to you what's happening. And also why does it say יאמר השם, השם will say, אמר השם מיבעי ליה, it should have said. בואו נא ונוכחה, אמר השם, השם says. Ela mai, says it's לעתיד לבוא. It's going to be in the future. אמר להם הקדוש ברוך הוא לישראל, the Yidden is going to say, the Eibershter is going to say to the Yidden, לכו נא, go, not to me, go not to come, go אצל אבותיכם ויוכיחו אתכם. Go to the Avos, to your Avos, Avraham, Yitzchak, Yaakov, and they will be מוכיח, and they'll prove to you. ויאמרו לפניו, so they said, they will say to the Eibershter: Ribbono Shel Olam, אצל מי נלך? So who do you suggest we go? אצל אברהם? אברהם שאמרת לו, you said to אברהם, ידע תדע, that I know that the Yidden are going to be in galus for so many years, ולא ביקש רחמים עלינו. And he didn't ask rachamim, he should have said to the Eibershter, please, don't put them into galus. So Avraham didn't daven for us, so that's not good. אצל יצחק? Should we go to Yitzchak? No. He made a choice, I mean he didn't daven, that's the point? Yeah, he didn't daven. He should have said no, there's nothing. Yitzchak said We should have davend, should have tried, and maybe it would have worked. Didn't work, he davend, yeah. Right. I'm saying, why did we need either choice? Should have said, I don't want either thing. Should we go to Yitzchak? יצחק בירך את עשו, he blessed עשו, והיה כאשר תריד, that when the Yidden will throw off the yoke, then you, על חרבך תחיה, you could kill them. ולא ביקש רחמים עלינו, he also didn't daven for us. אצל יעקב? Should we go to Yaakov? שאמרת לו, you said to him, אנכי ארד עמך מצרימה, I'm going to go with you to Mitzrayim, which means you said go to Mitzrayim, send them to מצרים, ולא ביקש רחמים עלינו. He didn't ask for rachamim. So אצל מי נלך? So who do you expect us to go? No, so what he meant to say is we want to be with you, don't send us to the Avos, we're going to talk to, stay with you. So עכשיו יאמר השם, so now

Hashem will say, after this complaint Hashem will say, אמר להם הקדוש ברוך הוא, the Eibershter says to them, הואיל ותליתם עצמכם בי, since you connected yourself to me, oh, that's why the next words after these words is: אם יהיו חטאיכם כשנים כשלג ילבינו, if your aveiros will be very, very many, will become white. That's the המשך. It didn't say come, because he didn't call them, but yet he said go to the Avos. And they, Hashem will say, and they said, no, we want to be with you, they said. Eibershter, in that case, I'll forgive your aveiros. אמר רב שמואל בר נחמני, Rav Shmuel bar Nachmani said, אמר רבי יונתן, named after Rabbi Yonatan: מאי דכתיב, what does the peshat in the pasuk where it says, also in Yeshayahu: כי אתה אבינו, we say to, seems like to the Eibershter, you are our father, כי אברהם לא ידענו, we don't know, we don't want to know אברהם, וישראל לא יכירנו, and Yisrael, which is Yaakov, will not recognize, אתה השם אבינו גואלנו, you are Hashem, our father, our redeemer. What does all this mean? So the Gemara explains: לעתיד לבוא אמר לו הקדוש ברוך הוא לאברהם, לעתיד לבוא the Eibershter can say to Avraham: בניך חטאו לי, your children sinned for me. אמר לפניו, so he says to him: רבונו של עולם, ימחו על קדושת שמך, okay, if they sinned, wipe them out! Wipe them out for the holiness of your name, they will be mekadesh your name. אמר, so he says to him, אימא ליה ליעקב. So the אייבערשטער answers, let's say to Yaakov, let's see, maybe Yaakov might find a זכות, because what happened here, the אייבערשטער said they sinned, so Avraham couldn't find a זכות, so maybe Yaakov will, דהוה ליה צער גידול בנים, and Yaakov had a lot of trouble from raising children, אפשר דבעי רחמי עליהו, so he feels the children more, maybe he'll daven. אמר ליה, so the אייבערשטער says to Yaakov: בניך חטאו, your children sinned. אמר לפניו רבונו של עולם, ימחו על קדושת שמך, so the same thing, he says if they sinned, let them be destroyed. אמר, the אייבערשטער says: לא בסבי טעמא ולא בדרדקי עצה. Old people don't have a טעם, a reasoning, and children, young people don't have an advice. He meant Avraham and Yaakov, you're both, you're too old, you're too young, ain't good. אמר ליה ליצחק, ah, finally he came to Yitzchak and he said: בניך חטאו לי, your children sinned to me. אמר לפניו רבונו של עולם, what do you mean my, you're telling me my children sinned, your children, בני ולא בניך, they're my children, not yours? בשעה שהקדימו לפניך נעשה לנשמע, when the Yidden said נעשה ונשמע במתן תורה, קראת להם בני בכורי, you called them my firstborn son. עכשיו בני ולא בניך, and now they're my children, not yours? ועוד, then you should have another חשבון. That was, if you look, what he's saying to him, if you're looking for a father to finally bring זכות, you're the one, they're your children! Besides this, I have a לימוד זכות:

כמה חטאו? Let's figure out how many עבירות they're doing. כמה שנותיו של אדם? שבעים שנה. How long does a person live? 70 years. דל עשרין, take away 20, דלא ענשת עלייהו. Till 20 years, the בית דין של מעלה doesn't punish. Pasu lehu chameshin, that's 50. דל כ״ה דלילותא. Half of that is nights, like people sleep, they don't do anything. So we're left with 25. פשו להו כ״ה, that's 25 years. A person's parents? Huh? A person's parents for the aveirot of the child? No, this is people... דל תרתי סרי ופלגא, take away half of that, 12 and 1/2 years. We're left with 25 years. 12 and 1/2 years goes away, it's tzaluyi, to daven, and michal, and to eat, and בית הכסא. I mean, they do all kind which not aveirah, you got to eat, you got to do this, it takes time. פשו להו תרתי סרי ופלגא. All that's left is 12 and 1/2 years. Out of 70 years, 12 and 1/2 years. אם אתה סובל את כולם, but if you want to take it all on your responsibility, you want to take it all, fine. ואם לאו, if you don't want, פלגא עלי ופלגא עלך. You know, I'll take half, you take half. ואם תימא, if you really want, כולם עלי, I take it for all. In other words, I am able to wipe out all that. Why? הכרבתי נפשי קמך. I was makriv my nefesh. I was ready to go to akeidah. Isn't that good enough for them, take away? So when he said that, פתחו ואמרו, the Yidden said, אתה אבינו. Oh, you're the father.

אמר להם יצחק, יצחק says to them, עד שאתם מקלסין לי, קלסו להקדוש ברוך הוא. You're praising me, praise the Eibershter. ומחוי להו יצחק הקדוש ברוך הוא בעיניהם, with his eyes, he shows them like the Eibershter. מיד נשאו עיניהם למרום, they picked up their eyes to the Eibershter, to up, ואומרים, they say, אתה השם אבינו. They wanted to say to Yitzchak, you are our father. But they say, אתה השם אבינו גואלנו מעולם שמך, you are our Redeemer forever. אמר רב חמא ברבי חנינא, and we'll finish with this, ראוי היה יעקב אבינו לירד למצרים בשלשלאות של ברזל. Yaakov really could have gone down to Mitzrayim with chains, metal chains. Because had he would not want to go, they would have taken him down with chains, cuz Eibershter made a gezeirah. אלא שזכותו גרמה לו, his zechut was greater that he went down the kavodike way. As it says, בחבלי אדם אמשכם, I'm going to pull them with strings of a person, בעבותות אהבה, with the strings, with ropes of love, ואהיה להם כמרימי עול על לחיהם, and I'm going to be like those that pick up the yoke on top of them, ואט אליו אוכיל. ואט אליו, Rashi says, I give him a koach, I turn, give him a koach to carry, to hold, to be machil the hard work that they'll do in Mitzrayim. In other words, He made it so that it shouldn't be that bad. Yitzchok is more gevurah... Yeah, he turns into chesed. Chesed sheb'gevurah. Chesed sheb'gevurah.