Now we are forbidden to recite a blessing of doubtful obligation for fear that it be pronounced in vain.⁸

וַהֲרֵי “סְפֵק בְּרָכוֹת לְהָקֵל”, מִשּׁוּם חֲשַׁשׁ בְּרָכָה לְבַטָּלָה?

Thus, were there even the slightest doubt as to whether G‑d forgives the sinner, we would never have been commanded to recite the above blessing.

However, there is no doubt here whatsoever,

אֶלָּא, אֵין כָּאן שׁוּם סָפֵק כְּלָל,

for we have asked, “Pardon us, forgive us.”

מֵאַחַר שֶׁבִּקַּשְׁנוּ “סְלַח לָנוּ” “מְחָל לָנוּ”,

Furthermore, were we not to repeat our transgressions, we would be immediately redeemed,

וְאִילּוּ לֹא הָיִינוּ חוֹזְרִים וְחוֹטְאִים – הָיִינוּ נִגְאָלִין מִיָּד,

in accordance with the blessing we recite immediately afterward, “Blessed are You, O G‑d, Who redeems Israel.”

כְּמוֹ שֶׁאָנוּ מְבָרְכִין: “בָּרוּךְ אַתָּה ה’ גּוֹאֵל יִשְׂרָאֵל”.

As the order of the blessings indicates, forgiveness leads to redemption—if not for our relapses.

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FOOTNOTES

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8.  Berachot 33a.