When Shim'i ben Gera cursed Dovid, he called him a: בְלִי ע ל which means: בְּלִיַעוֹלַ ש מ יִם a person without the yoke of Shamayim; a supreme: גְנ אי humiliation. This was because of the Chet of Bas Sheva, and Shim'i was a Rosh Sanhedrin! Look how little faith there was in Dovid’s Teshuva. Dovid actually had his Pilagshim dress up and parade around before him, and he Davka kept away from them. He said: “You took what was Assur (forbidden) i.e., Bas Sheva; now you can't have what's Mu’tar (permitted) to you." (Yerushalmi).
And still, Dovid remained unforgivable for his horrific sin. People would tell him to his face what a terrible: ע ַב ַרְַי יןַ sinner he was (and he would respond: “One who sinned with an: אֵַשֶַתַ אִַיש married woman is: מִית תוַֹבְּחֶנֶק put to death in Bais Din with Chenek (strangulation) and nevertheless gets Olam HaBah. But: ה מ לְבִּיןַ פְנֵיַ חֲבֵרוַֹ בּ ר בִּים,ַ אֵיןַ לוַֹ חֵלֶקַ ל עוֹל םַ ה בּ א one who embarrasses his friend in public (like you) loses his Chelek in Olam HaBah). (Gemara).
It wasn't till after his Petira, and the doors of the Bais Hamikdash refused to open for Shlomo, until he davened: “Open up in the Zechus of Dovid”, and then they opened. (Gemara).
When this happened, the faces of his enemies all turned black. We can suggest that their inability to condone the Chet of Dovid is an illustration of ourselves, i.e., we are all the same, and we can't be Mochel ourselves and others after a sin. This is indeed a terrible Nisayon, and we only realize the Emes in the world of truth, where: עֶלְיוֹנִיםַלְמ ט הַוְת חְתוֹנִיםַלְמ עְל הַ פסחיםַנַא,ַב"בַיַב those who were “high” in this world will be “low”, and those who were “low” will be “high”.
