Does G-d have to forgive us?

Great quote from Hamplet - where shakesphere says - 'my fault is past but oh what form of prayer can serve my term -  forgive me my fould murder - that cannot be - since i'm still posessed by the effects of which i did the murder. he asks how could it be that i cant repent when i am still benefiting in terms of what i caused in the terms of the sin - the effects of the sin is still here so how can G  -d accept the repentance ? what can it be when one cannot repent? one of the things he is alluding to is the Mesillat Yesharim - Rav Moshe Chaim Luzatto - tells us as we know the world of nature was created thought middat hadin - attribut of G-ds justice - Bereishit Bara Elokim - the term used for G-d is Elokim - the attribute of justice - becuae nature and the laws of nature are all fundtioning on a justice level meaning the consequences of running a fowl of the laws of nature are imeediate far reaching and without pity - as you know a person sticks there hand in fire will immediatly get burned - they cany say miraculously they didnt realise and the blisters would disappear - in nature there is no possibility of leeway and the effect of the mistake is immediate and far reaching and no possibility of regret so Mesiallat Yeshharim points iout and says what is according to the strict rules of justice - it would be appropriate that the person who did the sin should be immediatly punished for that - immediate juxtoposed would be his sin without any waiting period - in addition - half the punsihement should be complete since he transgressed a law of the universe - a rebellion against Hashem so the punishment should be total - as would be appropriate for some one who rebels against G-d -and third - the attribute of justice says you cannot correct it - he says why? how can a person correct what he has done in past? the sin has already been done - a person who murdered his friend, on commit of adultary, how can he possibly correct this idea, can you possibly remove the action from reality - the action is already there and in relaity - Middat Hadin should mean the punishment is immediate, full and theres no possible reversal, however, as the Maharal points out - middat harachamim negates rather and oviates therse three effects of middat hadin - the attribute of mercy tells us - as he points out in the second paragraph, middat harachmim enables the opposite of the three things we just mentioned - first and formost - it gives time for the sin - meaning middat harachmim - the attribute of mercy means the consequnces of my action are not immediate - thers a buffer aone - between the action, the cause and the effect - there is a possiblity iot is not immediate - the seond thing he says is - repentance of the past is given to the sinner as a complete act kindness oif G-d, that is to say so that uprooting my desire to do evil regretting the evil i did is the equivilant of erasing the past - uprooting it from the past and third the punsihemtn will not be complete oblivion - so there is 3 components of middat harachmim- 1)there is a possibiliy of correction 2) the punishment is not total 3) the punishment is not immediate

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The Rachmal, doesnt say this but it is alluded to in the verse - vch rachim yechaper avon velo yachhit - 'he holds back anger, and he doesnt apply the entire punishment; parathetially the Alter of Slobodka asked why is the first maariv after yom kippur, why do we say vch rachim? why immediatly after yom kippur we have to say vchu rachum? we have just been forgiven! so why we saying that! the standard answer is since this is the standard form nusach of prayer - we dont change- the alter of Slobdkas answer is - he says - look in the Tehillim in the verse before v'chu rachum, if you look in the preceeding verse - it says ' in their mouth and in their tonugues they are close to me but in their hearts they are far away.' in other words they seduce me with their words but their hearts are far away! the Alter of Slobodka says what may be the sin we have to atone for after Yom Kippur is that you said somthing, but you didnt mean it - so however v'chum rachum involves those 3 things - he allows teshuva, he holds back the anger and similarly his entire anger doesnt depend on us - therefore very clear from mesiallt yesharim that G-d forgiving us and allowing us teshuva is pure kindness of Hashem - an act of ultimate mercy - the problem raised byu Rav Wasseran is - if we look at the second souce the gemeara says derived from a verse in yechezkel, 'the rightousness of a rightous person will not save him on the day he commits a sin' what does it mean? the Talmud says - even if a person was totally rightous and he sinned at last moment he would lose all his merit - the gemeara says it not fair! the gemara answers that Raish Lakish says it refers to a person that regrets all the good he did - Rashi says he regrets all the good he has done - granted the person whose rightous all his life and does a sin at the end - he doesnt lose anything - but the personw ho was rightous the whole life and in the end regretted all the good he had done - such a person loses all the reward and merit for all the good he may have done - so that is a major statment the gemara says the other side of the coin is - 'the evil of an evil person wont stumble from it on the day he turns away from it' meaning that he also if he regrets everything he did in his life which was evil - it wont be a stumbling block - the Talmud is saying that if a person is a good person and at the end of their life they regret all the good they have done - such a person loses all the merit for what they had done - very heavy! Mark Twain said if we regreeted the bad things that we have done to good people - as much as we regretted the good things we have done for bad people - we would be fine! great statment! the regret when doing a favor to a bad person - we always go on about! the idea of the Talmud is the person who regrets all the good he has done - loses all the merit - now the question should be bothering us - its the following - Rav Wassermasn says that if a person regrets all the good stuff they have done and loses all the reward - then justice dictates for the bad stuff you should not be punished

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