Sanhedrin 103: Intentional Transgression and the World-to-Come

What is the point of repentance if we cannot earn our way back into the World-to-Come?  Rabbi Yochanan in the name of Rabbi Shimon ben Yochai speaks of one creating an opening in himself through prayer.  That opening creates a different type of opening in Heaven so that he could be accepted there in repentance.  Rabbi Yochanan argues that when sentences are irreversible through repentance, there might be a clandestine way to enter Heaven.

Rabbi Yochanan repeats another adage of Rabbi Shimon ben Yochai: If a wise man contends with a foolish man, whether he is angry or laughs, there is no rest".  Again we are told of a battle where the idols of the losing people are taken and worshipped by the so-called Jewish community.  

The rabbis interpret a number of verses from Psalms and Job.  Each word or phrase is said to refer to a specific part of a story - the story of Ahaz, of Manasseh, of Amon, of Yehoyakim.  An example (without a specific story reference): "No evil shall befall you nor shall any plague come near your tent" (Psalms 91:10) might mean that the evil inclination will not overcome them.  Also that one will never find his wife in a state of uncertainty regarding her halachic status of 'menstruating woman' when you return from a journey.  Or, it could mean that you will not be fearful of bad dreams nor evil thoughts.  And that you will not have a child or student who overcooks his food in public - meaning one who sins in public and causes others to sin, like Jesus the Nazarene.*

We end with information about Solomon and his father David informed by Psalms.  Until this point in the psalm, Solomon was blessed by David with blessings appropriate from father to son.  From then on, Solomon's mother blessed him with blessings appropriate to a mother blessing a son. From (91:11-13) forward, Solomon is blessed by G-d in Heaven, for G-d is spoken of in the first person.

Amud (b) continues to discuss the sins of different leaders.  Many of these involve inappropriate sexual behaviour with forbidden relatives - mothers or sisters.  Interestingly, it is not only the behaviour that is examined.  We are told that these leaders transgressed not because they took pleasure in their actions, but as a conscious affront to G-d.

The notion of sinning purposefully is a familiar narrative.  I remember being 14 years old, depressed, and desperate to spread that feeling of hurt.  I still have the diary that holds my words cursing G-d.  That was my way to truly express my upset.  It felt as if I had done the worst thing a person could do.  My world cracked a little bit with those words. Intentionally transgressing one of the most basic mitzvot was the most powerful statement that I could make about my well-being.  

But if G-d has any actual awareness of that transgression, I am sure that G-d was able to dismiss my words.  The rabbis consider the role of repentance.  I was remorseful as soon as I had written down my frustration.  Would that be enough to warrant an entrance to the World-to-Come?
*The rabbis note that this is not Jesus of Nazareth.