11 What defiles a person is not what goes into the mouth; it is what comes out of the mouth that defiles a person.” 12 Then the disciples came to him and said, “Do you know that when the Pharisees heard this saying they were offended?” 13 And he replied, “Every plant that my heavenly Father did not plant will be uprooted. 14 Leave them! They are blind guides. If someone who is blind leads another who is blind, both will fall into a pit.” 15 But Peter said to him, “Explain this parable to us.”
Mishnah Sanhedrin 10:1Mishnah
All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, as it is stated: “And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified” (Isaiah 60:21). And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: One who says: There is no resurrection of the dead derived from the Torah, and one who says: The Torah did not originate from Heaven, and an epikoros, who treats Torah scholars and the Torah that they teach with contempt. Rabbi Akiva says: Also included in the exceptions are one who reads external literature, and one who whispers invocations over a wound and says as an invocation for healing: “Every illness that I placed upon Egypt I will not place upon you, for I am the Lord, your Healer” (Exodus 15:26). By doing so, he shows contempt for the sanctity of the name of God and therefore has no share in the World-to-Come. Abba Shaul says: Also included in the exceptions is one who pronounces the ineffable name of God as it is written, with its letters.
Notes and References
"... The statement of Matthew 15:13 occurred also in the Ebionite gospel. The context indicates that this saying was employed to support their theory of false pericopes in the Scriptures (such a use of the saying is certainly not found in the canonical Gospel!) ... For it was the fact that here Jews—and Jews they were, although they believed in Christ—were not "merely" reinterpreting parts of the law allegorically but discarding them outright and as kophrim b'ikkar (those who deny a fundamental teaching of Judaism), campaigning against them on a theoretical basis which sharply emphasized among the rabbis of the second century the dogma torah min ha-shomayim; this is indicated by the important Mishnah, Sanhedrin 10.1, which denies any part in eternal life to those who deny the heavenly origin of the Torah, i.e., the Torah as a whole ..."
Schoeps, Hans-Joachim Jewish Christianity: Factional Disputes in the Early Church (p. 77, 95) Fortress Press, 1969