The eternal truths of the Torah, the covenant between HaShem and the Jewish people, and the fundamental principles of our faith leave no room for the possibility of a “new testament,” nor the belief that a man can embody divinity. As it is written in Genesis 15:18, “On that day HaShem made a covenant with Abram, saying: ‘To your seed I have given this land.’” This covenant, established between HaShem and the descendants of Avraham, remains eternal and unbroken. It is an everlasting promise, and, most importantly, it sets the stage for the future of our people and the eternal laws by which we live. No deviation from these laws is ever sanctioned.
From the outset, we see in the words of HaShem to Avraham that faithfulness to His commandments is key. Genesis 26:5 tells us, “For Avraham obeyed Me and did everything I required of him, keeping My commands, My decrees, and My instructions.” This statement emphasizes the unchanging nature of HaShem’s commandments. It is not simply a moment in time; it is a message for eternity, declaring that the Torah’s decrees and instructions are to be kept by the descendants of Avraham forever. There is no room for adding to or subtracting from these commandments, as Deuteronomy 4:2 reminds us, “You shall not add anything to what I command you or take anything away from it.” This is the essence of the Torah’s eternal truth—unaltered, unchanged, and forever binding.
When examining the New Testament and the figure of Jesus through this lens, we are immediately confronted with a fundamental issue: the New Testament presents a theology that deviates from the eternal and unchangeable commandments of the Torah. A core tenet of the New Testament is the belief in Jesus as a divine figure, a notion that runs contrary to everything the Torah teaches about HaShem’s oneness and incorporeality. In Deuteronomy 4:15-16, we are explicitly warned, “You did not see any form on the day the LORD spoke to you at Horeb from within the fire. Therefore, watch yourselves very carefully, so that you do not become corrupt and make for yourselves an idol, an image of any shape, whether formed like a man or a woman.” The Torah goes to great lengths to ensure that we understand HaShem is not to be represented by any physical form, and certainly not by a human being.
This principle is further emphasized in Isaiah 46:5, where HaShem asks, “To whom will you liken Me and make Me equal? To whom will you compare Me, that we may be alike?” The rhetorical question makes it clear: no one and nothing can be compared to HaShem. This is the bedrock of Jewish theology—HaShem is utterly unique, beyond all human conception, and cannot be likened to a human being. The idea that HaShem could take on human form, as is suggested in Christian theology with the figure of Jesus, is not only antithetical to the Torah, but it directly contradicts the very essence of HaShem’s oneness.
The New Testament’s claims about Jesus’ divinity stand in stark opposition to the Torah’s declaration that HaShem is incorporeal and indivisible. Malachi 3:6 declares, “I, the LORD, do not change.” This unchanging nature of HaShem precludes any possibility that He would take on a human form or introduce new doctrines that contradict the eternal truth of the Torah. The Torah, as we know, is not merely a historical document; it is the living covenant between HaShem and His people, as relevant today as it was when it was first given. To suggest that a new covenant, one that alters the foundational principles of the Torah, could replace this eternal covenant is an affront to the very nature of HaShem’s Word.
One of the most glaring issues with the New Testament is its deviation from the Torah’s commandments, as seen in its portrayal of Jesus’ teachings. In Matthew 5:17-19, Jesus is quoted as saying that he did not come to abolish the Law, yet much of Christian theology hinges on the belief that Jesus fulfilled the Law, thereby making it no longer necessary to follow its commandments. This is a direct violation of the Torah’s eternal nature. Deuteronomy 30:19-20 exhorts us to “choose life” by following HaShem’s commandments, and it is through adherence to these commandments that we merit life and blessing. The idea that the Torah’s laws could be set aside or replaced with a new doctrine is entirely inconsistent with the Torah’s teachings.
Even more concerning is the New Testament’s introduction of doctrines that contradict the strict monotheism of the Torah. In John 14:6, Jesus is quoted as saying, “I am the way and the truth and the life. No one comes to the Father except through me.” This assertion places Jesus in a role that the Torah reserves solely for HaShem. Isaiah 43:10-11 clearly states, “‘You are My witnesses,’ declares the LORD, ‘and My servant whom I have chosen, so that you may know and believe Me and understand that I am He. Before Me no god was formed, nor will there be one after Me. I, even I, am the LORD, and besides Me there is no Savior.’” The message is clear: HaShem alone is the Savior, and there is no intermediary or second figure through whom we approach HaShem. Any suggestion otherwise is a deviation from the Torah’s fundamental truths.
Furthermore, when examining the claims about Jesus in light of the prophecies regarding the Messiah, it becomes evident that Jesus did not fulfill the Messianic expectations as outlined in the Torah and the Prophets. Ezekiel 37:24-25 speaks of the future Messiah as “My servant David,” who will be king over Israel, and who will “walk in My judgments, and observe My statutes, and do them.” The Messiah is expected to lead the Jewish people in a return to full Torah observance, not introduce new laws or doctrines. Additionally, the prophecy goes on to describe an era of peace, with the Jewish people dwelling securely in the land of Israel. Jesus did not bring about this era of universal peace, nor did he lead the Jewish people to observe the Torah in its entirety.
The true Messiah, as foretold by the prophets, will rebuild the Temple in Jerusalem, gather the exiles of Israel, and establish a kingdom where the Torah is the law of the land. These are tangible, measurable events that have not yet occurred. Isaiah 11:9 describes the Messianic era as a time when “the earth shall be full of the knowledge of the LORD, as the waters cover the sea.” This universal recognition of HaShem’s sovereignty has not been achieved, and until it is, no one can claim the mantle of the Messiah.
It is essential to remain rooted in the foundational truths of the Torah, which serve as the unshakable cornerstone of all Jewish understanding. The concept of a Messiah is deeply embedded within Jewish tradition, but it is clear from the Torah and the Prophets that Jesus did not fulfill the requirements of the Messiah, nor could he ever do so, given the eternal nature of the covenant between HaShem and the Jewish people.
The Eternal Nature of the Covenant:
The Torah is explicit that the covenant between HaShem and the Jewish people, given at Mount Sinai, is everlasting and unbreakable. In Exodus 23:13, HaShem commands, “Be on guard concerning all that I have told you. Make no mention of the names of other gods; they shall not be heard on your lips.” This commandment is not just a prohibition against idolatry, but it is a reminder of the unique and exclusive relationship between HaShem and His people. The Torah serves as the direct connection between HaShem and the Jewish people, and no additional covenant or testament can replace it. It is the sole blueprint for life, law, and worship.
Deuteronomy 4:2 warns against adding or subtracting from the Torah, stating, “You shall not add anything to what I command you or take anything away from it, but keep the commandments of the LORD your God that I enjoin upon you.” This is the clearest rejection of the idea that there could ever be a “New Testament” or any other doctrine that would claim to supplement or replace the Torah. HaShem’s commandments are perfect and eternal, and to suggest otherwise is to reject the very essence of HaShem’s revelation to His people. This point is reinforced again in Deuteronomy 12:8, which cautions against following one’s own ideas or inventing new practices, as the Torah is the only legitimate source of divine law.
The Messianic Prophecies:
The Torah and the Prophets lay out very specific criteria for identifying the Messiah, and Jesus does not meet these criteria. Ezekiel 37:24-25 is one of the most explicit descriptions of the role of the Messiah: “And My servant David shall be king over them; and they all shall have one shepherd: they shall also walk in My judgments, and observe My statutes, and do them. And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, forever: and David My servant shall be their prince forever.”
The Messiah is expected to fulfill several key roles: he will be a direct descendant of King David, he will lead the Jewish people back to full observance of the Torah, he will gather the exiles of Israel, and he will usher in an era of universal peace. These are concrete, identifiable events, and none of them occurred during the lifetime of Jesus. He did not restore the Jewish people to the land of Israel, he did not rebuild the Temple, and he did not lead the world to an era of peace. In fact, the opposite occurred—Jerusalem was destroyed, the Temple was razed, and the Jewish people were scattered even further from their homeland.
Isaiah 11:9 speaks of the Messianic era as a time when “the earth shall be full of the knowledge of the LORD, as the waters cover the sea.” This vision of universal recognition of HaShem’s sovereignty has clearly not been fulfilled. The Messianic era, as described by the prophets, is an age of peace, harmony, and universal Torah observance. Jesus’ life and death did not bring about these changes, and therefore, he cannot be the Messiah.
The Rebuilding of the Temple:
One of the clearest signs of the Messianic era is the rebuilding of the Temple in Jerusalem. In Ezekiel 37:26-28, HaShem promises, “Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will set My sanctuary in their midst forevermore. My tabernacle also shall be with them; indeed I will be their God, and they shall be My people. And the nations shall know that I the LORD sanctify Israel, when My sanctuary shall be in their midst forevermore.”
The true Messiah will rebuild the Temple and restore the service of HaShem in Jerusalem. This has not happened. The destruction of the Second Temple by the Romans occurred approximately 40 years after Jesus’ death, and no subsequent restoration of the Temple has taken place. The absence of the Temple, which is a central element of the Messianic age, is one of the clearest indicators that the Messianic era has not yet arrived. Furthermore, the prophecy makes it clear that the nations of the world will acknowledge HaShem when the Temple is rebuilt, a recognition that has yet to occur.
The Gathering of the Exiles:
Another critical function of the Messiah is to gather the exiles of Israel from all corners of the earth. This is repeatedly emphasized throughout the Prophets. Isaiah 43:5-6 states, “Fear not, for I am with you; I will bring your descendants from the east, and gather you from the west. I will say to the north, ‘Give them up!’ and to the south, ‘Do not keep them back!’ Bring My sons from afar, and My daughters from the ends of the earth.” The ingathering of the Jewish people is one of the clearest signs of the Messianic era.
The Jewish people remain scattered throughout the world, and although the modern State of Israel exists, the majority of Jews still live outside the land of Israel. The ingathering of exiles has not yet been fully realized, and the prophecies of a complete return to the land under the leadership of the Messiah remain unfulfilled. Jesus did not bring about this ingathering, further disqualifying him from being the Messiah.
The Issue of Genealogy:
In Jewish tradition, the Messiah must be a direct descendant of King David through Solomon. This is a fundamental requirement, as outlined in I Chronicles 22:9-10, where HaShem promises that Solomon’s descendants will sit on the throne of Israel forever: “He shall build a house for My name, and he shall be My son, and I will be his father; and I will establish the throne of his kingdom over Israel forever.” The lineage of the Messiah is critical because it establishes the continuity of the Davidic dynasty, which HaShem promised would last forever.
The New Testament provides two genealogies for Jesus, one in Matthew 1 and another in Luke 3, both of which claim to trace his lineage through Joseph, who was not his biological father according to Christian theology. This presents an immediate problem, as any claim to Davidic descent through Joseph is irrelevant if Jesus was not biologically related to him. Moreover, the genealogies themselves are contradictory. Matthew traces Jesus’ lineage through Solomon, while Luke traces it through Nathan, another son of David. These contradictions further undermine the legitimacy of the New Testament’s claims regarding Jesus’ lineage.
Additionally, Matthew’s genealogy includes Jeconiah (also known as Jehoiachin), a descendant of David who was cursed by HaShem in Jeremiah 22:30: “Thus saith the LORD, ‘Write this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling anymore in Judah.’” This curse means that none of Jeconiah’s descendants are eligible to sit on the throne of David, which disqualifies Jesus from being the Messiah if he is indeed descended from Jeconiah, as Matthew’s genealogy claims.
From a halachic perspective, tribal affiliation and lineage are determined by the father’s line, as stated in Numbers 1:18: “And they declared their pedigrees after their families, by their fathers’ houses.” This means that even if Jesus’ mother, Mary, were a descendant of David (which is not claimed in the New Testament), it would not establish Jesus’ claim to Davidic descent. The Messiah must be a biological descendant of David through his father, which, according to Christian theology, Jesus is not.
Contradictions and Inconsistencies:
The New Testament is filled with contradictions that further call into question its authenticity. For example, the accounts of Jesus’ resurrection are inconsistent. In Mark 16:5, the women at the tomb see a young man, while in Luke 24:4, they see two men. In Matthew 28:2, they encounter an angel, while John 20:11-12 describes two angels. These discrepancies raise serious questions about the reliability of the New Testament’s narrative.
Moreover, the New Testament contains prophecies made by Jesus that did not come to pass, such as his statement in Matthew 16:28 that some of his disciples would not die before seeing the Son of Man coming in his kingdom. This prophecy was not fulfilled, as all of Jesus’ disciples have died, and the Messianic kingdom has not been established.
It becomes increasingly evident that the New Testament’s portrayal of Jesus as the Messiah is inconsistent with the clear teachings of the Torah and the Prophets. The Torah is an eternal covenant between HaShem and the Jewish people, and it cannot be altered or replaced by any new doctrine. Any claim that suggests a new covenant, a divine human intermediary, or a replacement of the Torah’s commandments must be rejected as contrary to the very foundations of Jewish faith.
The Nature of HaShem and the Rejection of Human Divinity:
One of the most fundamental principles of Jewish theology is the absolute oneness and incorporeality of HaShem. This principle is emphasized throughout the Torah and the Prophets. In Deuteronomy 6:4, the Shema proclaims, “Hear, O Israel: The LORD our God, the LORD is one.” This declaration affirms HaShem’s absolute unity and rejects any notion of a multiplicity or division within the Divine. The idea that HaShem could take on a human form, as is claimed in Christian theology regarding Jesus, is entirely foreign to the Torah.
Deuteronomy 4:15-16 warns against making any likeness of HaShem, stating, “You saw no form of any kind the day the LORD spoke to you at Horeb out of the fire. Therefore, watch yourselves very carefully, so that you do not become corrupt and make for yourselves an idol, an image of any shape, whether formed like a man or a woman.” This commandment prohibits any representation of HaShem in human form, and it stands in direct opposition to the Christian belief that Jesus was God incarnate.
Isaiah 46:5 reinforces this idea: “To whom will you liken Me and make Me equal? To whom will you compare Me, that we may be alike?” The rhetorical question leaves no room for ambiguity—HaShem is beyond all human comparison, and no man can be His equal. The Torah is clear that HaShem is not like man and cannot be compared to man. Any attempt to do so is a misunderstanding of the true nature of HaShem, who is utterly transcendent.
Furthermore, Malachi 3:6 states, “I, the LORD, do not change.” HaShem’s nature is eternal and unchanging, and this includes His oneness and incorporeality. The Christian claim that HaShem could take on human form in the person of Jesus is incompatible with the Torah’s teachings. HaShem’s unchanging nature means that He does not suddenly assume a form that contradicts His fundamental oneness.
Isaiah 42:8 reiterates HaShem’s exclusivity: “I am the LORD, that is My name; and My glory I will not give to another, nor My praise to carved images.” HaShem’s glory is His alone, and He does not share it with any human or created being. The suggestion that Jesus could share in HaShem’s divinity or serve as an intermediary is a direct violation of this principle. The Torah teaches that we are to worship HaShem alone, with no intermediaries, as we are reminded in Exodus 23:32-33, where HaShem commands the Jewish people not to make any covenant with other gods or allow them to remain in the land.
False Prophets and Leading Others Astray:
The Torah is equally clear about the dangers of false prophets, especially those who lead the people away from the commandments of HaShem. Deuteronomy 13:1-5 warns us about prophets or dreamers who may perform signs and wonders but lead people toward other gods or away from the commandments. The Torah’s criteria for determining the truth of a prophet is not based on miracles or wonders, but on whether they direct the people to follow HaShem’s commandments. Jesus, as portrayed in the New Testament, introduces new doctrines and leads people away from the Torah’s eternal commandments, and thus fits the description of a false prophet.
In Sanhedrin 43a, the Talmud records that Yeshu (Jesus) was executed because he led people astray and practiced sorcery. The account describes how he misled Israel, encouraging people to stray from the Torah, and for this reason, he was punished. This portrayal aligns with the Torah’s warnings about false prophets who lead others away from HaShem. Deuteronomy 13:5 states, “That prophet or dreamer must be put to death, because he preached rebellion against the LORD your God, who brought you out of Egypt and redeemed you from the land of slavery. He has tried to turn you from the way the LORD your God commanded you to follow. You must purge the evil from among you.”
This principle is further reinforced in Jeremiah 10:1-5, where the prophet warns against adopting the ways of the nations and worshiping false gods. The passage vividly describes the futility of idolatry, comparing idols to scarecrows that cannot speak, walk, or bring harm or good. Jeremiah’s warning applies not only to physical idols but also to theological ideas that deviate from the Torah’s strict monotheism, including the Christian doctrine of the trinity and the deification of Jesus.
The Role of Israel as HaShem’s Servant:
The New Testament frequently misinterprets key passages from the Hebrew Bible, particularly regarding the role of Israel and the identity of the servant in the prophetic writings. Isaiah 53, which Christians often cite as referring to Jesus, is one of the most misunderstood passages. A careful reading of Isaiah 41-53 reveals that the “servant” in these chapters is consistently identified as the nation of Israel, not an individual. Isaiah 41:8-9 makes this clear: “But you, Israel, My servant, Jacob whom I have chosen, the offspring of Abraham, My friend.”
The suffering described in Isaiah 53 is not about a single individual but is a metaphorical representation of the collective suffering of the Jewish people throughout history. Israel, as HaShem’s chosen servant, has endured persecution, exile, and suffering, yet remains faithful to the covenant. This is the true meaning of the servant in Isaiah—the nation of Israel, not Jesus. The misinterpretation of this passage by Christians is a fundamental misunderstanding of the text and its context within the broader narrative of the prophetic writings.
Moreover, Isaiah 49:3 continues to affirm the role of Israel as HaShem’s servant: “And said to me, ‘You are My servant, Israel, in whom I will be glorified.’” This passage clearly identifies Israel as the servant, and there is no basis for interpreting it as referring to a future messianic figure. The honor and glory that HaShem bestows upon Israel as His servant is a direct reflection of the covenantal relationship between HaShem and His people. To suggest that this refers to a new covenant or to a figure like Jesus is a distortion of the text.
The Eternity of the Torah and the Covenant:
One of the most critical aspects of Jewish faith is the eternity of the Torah and the unbreakable nature of HaShem’s covenant with the Jewish people. The Torah is not just a set of laws; it is the foundation of the relationship between HaShem and Israel. Psalm 19:8 proclaims, “The Torah of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple.” The Torah’s perfection is eternal, and it cannot be replaced or supplemented by any new testament.
This point is reinforced in Deuteronomy 30:19-20, where Moshe urges the people to “choose life” by adhering to HaShem’s commandments. The choice to follow the Torah is a choice for life, and it is through the Torah that the Jewish people maintain their connection to HaShem. The idea of a “new covenant” that replaces the Torah is entirely incompatible with the eternal nature of the Torah, as declared in Isaiah 40:8: “The grass withers, the flower fades, but the word of our God will stand forever.”
HaShem’s covenant with Israel is unbreakable, as affirmed in Jeremiah 31:35-37: “Thus says the LORD, who gives the sun for light by day and the fixed order of the moon and the stars for light by night… ‘If this fixed order departs from before Me, declares the LORD, then shall the offspring of Israel cease from being a nation before Me forever.’” This passage emphasizes the permanence of HaShem’s relationship with Israel. No new covenant can replace or override this eternal bond.
As the Messianic era approaches, it is crucial to recognize that the journey of humanity has been long and fraught with misunderstandings, divisions, and deep-rooted doctrines that have shaped the course of civilizations for millennia. But the time has come for the barriers that have separated the children of HaShem to fall. The Torah is eternal, its truths unshakeable, and it has served as the foundation for the covenant between HaShem and the Jewish people. Yet, in these final days, we must acknowledge that the clarity of that covenant has not always been apparent to all, and many have been led astray by doctrines that have diverged from its path.
To our brothers and sisters in Christianity and Islam, the call is now extended to you. This is not a time for accusations or judgments, but rather an invitation—an invitation to step into the light of HaShem’s Torah and to rediscover the true essence of His word. The promises made to Avraham, Yitzchak, and Yaakov are alive, and they are meant for the entire world to witness. The time for fear and hesitation has passed; the walls of misunderstanding can no longer keep us apart.
For centuries, your communities have adhered to doctrines that presented an alternate narrative, one that veered from the Torah’s original truth. We understand that these beliefs were not adopted lightly, and that for many, they represent the core of your spiritual identity. But now, as the footsteps of the Messiah echo closer, it is time to reexamine the path forward. HaShem’s oneness, His infinite nature, His incorporeality—these truths cannot be compromised or replaced. The Torah, given at Sinai, is not merely for the Jewish people alone but is the divine blueprint for all nations. And though different faiths have sought to find their way to Him, the time has come for us all to realign with the original light.
The Messiah beckons you to open your hearts and minds. This is not a call to diminish your traditions or to erase your history, but a call to elevate your understanding. The spiritual journey of humanity is one that now requires a return—a return to the source. For too long, you have believed that salvation could be found in intermediaries, that redemption lay in the hands of figures who claimed divinity or prophetic authority outside of HaShem’s Torah. But the Torah has always been clear: “I, even I, am the LORD, and besides Me there is no Savior” (Isaiah 43:11). There is no intermediary, no man who can take the place of HaShem. His Torah is perfect, unchanging, and it is in this Torah that the truth is found.
It is time to confront the fear that has kept us apart. The fear that if you question long-held beliefs, you may lose your place in your communities or your connection to the Divine. But this fear is a false barrier. The Torah is not here to confound or to alienate, but to bring clarity, peace, and truth. As the shofar blasts on Rosh Hashanah, it calls to the nations. You hear it now, don’t you? The sound that pierces through the heavens, that calls to the soul, beckoning you to return to HaShem and His Torah. The sound that invites you to step out of the shadows of uncertainty and into the light of divine truth.
We invite you to engage in open dialogue with the Jewish people, to seek understanding, and to explore the eternal covenant that HaShem established with all of humanity through the Torah. There is room for you in the unfolding Messianic age, but it requires a shift in perspective. It requires a willingness to embrace the singular truth of HaShem’s oneness, to set aside the notion that divinity can ever be embodied in flesh, and to return to the commandments given to Moshe on Mount Sinai.
This is a moment of great transformation, and with it comes the opportunity for redemption. HaShem is merciful and forgiving, and He awaits the return of all His children. The path forward is one of unity, not in the sense of homogenizing our differences, but in acknowledging the one truth that binds us all—that HaShem is One and His Torah is the light for all nations. As the prophets have spoken, “the earth shall be full of the knowledge of the LORD, as the waters cover the sea” (Isaiah 11:9). This knowledge is not exclusive; it is meant to be shared by all who seek it.
There is refuge in this truth, there is forgiveness for the errors of the past, and there is a place for all who wish to return. The journey toward HaShem is not easy, but it is the only path that leads to true peace and fulfillment. The false constructs that have guided much of the world for so long are now falling away, and what remains is the pure, unadulterated truth of HaShem’s Torah.
May you find the strength and courage to embark on this journey. May your hearts be open, your minds clear, and your spirits willing to engage with the timeless wisdom of the Torah. In this time of uncertainty and change, may HaShem grant you the clarity to see the truth, the patience to understand it, and the bravery to embrace it. We stand together now, not as adversaries, but as fellow seekers of the truth, united in our desire to know and serve the One true God.
And may the Holy One, blessed be He, who has guided all of history, grant you peace, strength, and wisdom. May He bestow upon you the courage to stand firm in the face of doubt, the resilience to overcome the mental chains that have bound you, and the light to see the truth of His Torah. May you be blessed with the insight to recognize the coming redemption and the role you play in it, as we stand together as one body, one people, under the eternal sovereignty of HaShem.
Blessed are You, HaShem, our God, King of the Universe, may You guide all of Your children back to the truth, and may we all merit to see the full revelation of Your glory in the days of the Messiah. Amen.
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