Jesus as the Jewish Messiah & Jesus in rabbinical literature.

• Note. See the Wikipedia external links and their references below. See Wikipedia for more Jews for Jesus articles.
• Judaism’s idea of the messiah differs substantially from the Christian idea of the Messiah. In orthodox Rabbinic Judaism the messiah’s task is to bring in the Messianic Age, a one-time event, and a presumed messiah who is killed before completing the task (i.e., compelling all of Israel to walk in the way of Torah, repairing the breaches in observance, fighting the wars of God, building the Temple in its place, and gathering in the dispersed exiles of Israel) is not the messiah. Maimonides states,

But if he did not succeed in all this or was killed, he is definitely not the Mashiach promised in the Torah… and God only appointed him in order to test the masses.^[17]

• Jews believe that the messiah will fulfill the messianic prophecies of the prophets Isaiah and Ezekiel.^[1 Judaism interprets Isaiah 11:1 (“And there shall come forth a shoot out of the stock of Jesse, and a twig shall grow forth out of his hiroots”)”) to mean that the messiah will be a patrilineal bloodline descendant of King David.^[22] He is expected to return the Jews to their homeland and rebuild the Temple, reign as king, and usher in an era of peace and understanding where “the knowledge of God” fills the earth,^[4] leading the nations to “end up recognizing the wrongs they did Israel.”^[23] Ezekiel states the Messiah will redeem the Jews.
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• The Jewish view of Jesus is influenced by the fact that Jesus lived while the Second Temple was standing and not during an exile. Being conceived via the Holy Spirit (as espoused by orthodox Christian doctrine), it would be impossible for Jesus to be a patrilineal bloodline descendant of King David. He never reigned as king, and there was no subsequent era of peace or great knowledge. Jesus died without completing or even accomplishing part of any of the messianic tasks, which Christians say will occur at a Second Coming. Rather than being redeemed, the Jews were subsequently exiled from Judaea, and the Temple was destroyed (as of yet it has not been rebuilt). These discrepancies were noted by Jewish scholars who were contemporaries of Jesus, as later pointed out by Nachmanides, who in 1263 observed that Jesus was rejected as the messiah by the rabbis of his time.
• Moreover, Judaism sees Christian claims that Jesus is the textual messiah of the Hebrew Bible as being based on mistranslations,^[26][27] given that Jesus did not fulfill any of the Jewish messiah qualifications.^[28]
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• Main articles: Prophet and False prophet
• According to the Torah (Deuteronomy 13:1–5 and 18:18–22), the criteria for a person to be considered a prophet or speak for God in Judaism are that he must follow the God of Israel (and no other god); he must not describe God differently from how he is known to be from Scripture; he must not advocate change to God’s word or state that God has changed his mind and wishes things that contradict his already-stated eternal word.^[29] There is no concept of the Messiah “fulfilling the law” to free the Israelites from their duty to maintain the mitzvot in Judaism, as is understood in much of Christianity or some Messianic Judaism.
• Deuteronomy 13:1 says, “Be careful to observe only that which I enjoin upon you; neither add to it nor take away from it.
• Even if someone who appears to be a prophet can perform supernatural acts or signs, no prophet or dreamer can contradict the laws already stated in the Tanakh.^[33][34] Thus, any divergence espoused by Jesus from the tenets of scriptural Judaism would disqualify him from being considered a prophet in Judaism. This was the view adopted by Jesus’ contemporaries, as according to rabbinical tradition as stated in the Talmud (Sotah 48b): “When Malachi died, the prophecy departed from Israel.” As Malachi lived centuries before Jesus it is clear that the rabbis of Talmudic times did not view Jesus as a divinely inspired prophet. Furthermore, the Bible itself includes an example of a prophet who could speak directly with God and could work miracles but was “evil,”^[35] in the form of Balaam.
• transgression against God (through a failure to fulfill ritual obligations, such as not sanctifying the Sabbath), and transgression against man (through a failure to fulfill moral obligations, such as gossiping). To gain absolution, a person can repent of that sin, regret the sin, and commit to never do the sin again. God will then forgive their transgression against Him, although one may still be punished depending on the severity of the sin. If a sin is committed against man, the person needs to gain forgiveness from the one he sinned against; it cannot be forgiven by God or another person.^[37]
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• See also: Jesus in the Talmud and Yeshu
• Various works of classical Jewish rabbinic literature are thought to contain references to Jesus, including some uncensored manuscripts of the Babylonian Talmud and the classical midrash literature written between 250 CE and 700 CE. There is a spectrum of scholarly views on how many of these references are actually to Jesus.^[38]
• Christian authorities in Europe were largely unaware of possible references to Jesus in the Talmud until 1236, when a convert from Judaism, Nicholas Donin, laid thirty-five formal charges against the Talmud before Pope Gregory IX, and these charges were brought upon Rabbi Yechiel of Paris to defend at the Disputation of Paris in 1240.^[39] Yechiel’s primary defence was that the Yeshu in rabbinic literature was a disciple of Joshua ben Perachiah and not to be confused with Jesus (Vikkuah Rabbenu Yechiel mi-Paris). At the later Disputation of Barcelona (1263), Catalonian rabbi Nachmanides made the same point.
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• Jacob ben Meir (11th century),^[41] Jehiel ben Solomon Heilprin (17th century), and Jacob Emden (18th century) support this view, but not all rabbis took this view. The Kuzari by Yehuda Halevi (c. 1075–1141),^[42] understood these references in Talmud as referring to Jesus of Nazareth based on evidence that Jesus of Nazareth lived 130 years prior to the date that Christians believe he lived