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He should know that Xianity began as an apikursus of Judaism, and that it is absolutely forbidden for a Jew to practice it. Xianity is man's effort to create G-d in his image; Judaism is Hashem's successful effort to create man in His image. Two opposite directions. What does he want: Eisuv or Yaakov? The Torah is the only true and authentic source of instruction and enlightenment from Hashem. All other forms of religion and spiritual and moral instruction are false or at least misleading. Any system other than Judaism is foreign to the Torah. Xianity chews the cud but does not have a cleft hoof; Islam has a cleft hoof but does not chew the cud. Israel and her gair are kosher. I add my birchos hedyit that he have the da'as and saichel to be choizer bi'tshuvo bi'm'hairo and rejoin the fold of our ancestors.
We are not Jews because of our belief, we are Jews because of our mothers. Being a Jew means having a Jewish mother OR a kosher conversion, the latter requiring gairus ol p din Torah, conversion according to Torah law. A person born to a Jewish mother is always considered a Jew, even if he 'converts' to another religion. A person who was born to a Jewish mother but 'converts' to another religion would still be a Jew—an apikurus or apostate, perhaps, a Jew in rebellion, but a Jew nevertheless—and still just as obligated to keep Hashem's mitzvos as any of his frum brethren. If you were born a Jew, you will die a Jew. So, too, a gair or gioress, a convert; once he or she becomes a Jew, he or she will die a Jew. Gair sh'nisgaiyer k'kuton sh'noilad domi ("One who converts is like a newborn child").
And that neshuma can then legitimately say at Pesach Seder: "Thank you for taking my ancestors out of Egypt." Or, more appropriately, as we recite from the Haggadah: "B'chul door vo'door, chiav odom lir'ois eis atzmoi, k'ilu hu yotzo mi'Mitzroyim—In every generation, one must consider himself as if he personally was liberated from Egypt." Indeed, even if that convert is Egyptian. Converts are considered to be the spiritual descendants of Avrohom Oveenu and Sorah Imeinu, Avrohom being the very first convert. Hence the reason on Halochic documents a gair/gioress is noted as ben/bas Avrohom Oveenu. The ancestors of the neshuma the convert receives were thus taken out of Egypt. It is a Jewish soul, with a Jewish heritage, with a Jewish background, with Jewish memory—it's a complete Jew.
Moshiach is a human being with two biological parents, both Jewish, the father a direct paternal descendant of Judah by way of Dovid and Shlomo. Moshiach is not a god or a demi-god or a man-god.
The fact of the matter is Yoshke was never accepted as Moshiach by all, not even by most, and certainly not by those who carefully preserved Tenach and all the traditions surrounding it.
The Xian idea of the messiah is closer to the pagan notion of a dying/saving god than to the Jewish understanding of Moshiach. When Xians say "messiah" they don't mean what we do (anointed king); they mean "savior", which is completely different. Hashem makes it clear that aside from Him there is no savior (Yeshayohu 43:11, 45:21; Hoshea 13:4). Hashem has no physical form (D'vorim 4:15), and He is not a man nor a son of man (B'midbor 23:19; Shmuel A 15:29; Hoshea 11:9). He has no body, nor power of the body; if He were to be a body then He would be like any other body and would not be G-d. Torah explicitly states that Hashem is incorporeal, He is One (D'vorim 6:4, from which the Shema–the flagship statement of Jewish monotheistic faith–is derived). For something to exist physically, it necessarily follows that there can be two or more of it. By saying Hashem is One, we are denying that there is any multiplicity of Him. According to Torah, G-d is Infinite, everywhere at all times. Thus says Dovid Hamelech: "Where can I escape from Your spirit? Where can I flee from Your presence? If I ascend to heaven, You are there; if I descend to the netherworld, behold, You are there." According to the Xian text, Yoshke is not in the tomb. Since he is not in the tomb he is not everywhere. Since he is not everywhere he is not G-d.
The Xian narrative of Moshiach is antithetical to the very foundation of Moshiach, the Jewish Scriptures. The 'Old Testament' is nothing more than a corrupted version of Torah and Nach the Jews read, repackaged in Xtological wrap to insert Yoshke into the text.
It is forbidden for a Jew to calculate the specific date of Moshiach's arrival. On the one hand, Chaza"l, our sages of blessed memory, talk about Nisan as the month of geula, redemption (Nisan being the month of Yetzius Mitzroyim, the Exodus of Egypt); on the other, one of the fundamental principles of Jewish faith as set out by the Ramba"m in his Shlosha Asar Ikkarim, 13 Principles of Faith, is that a Jew is to wait for Moshiach every single day. The short answer is: Moshiach can come any day of the year, except of course on Shabbes and Yom Tov (even on Erev Shabbes he won't come). Nonetheless, there are certain times/months in the Jewish Calendar that are more auspicious than others, and apropos of Moshiach ben Dovid, the heralder of the ultimate geula, the month of Nisan is certainly that. While we may currently be in what's called in Aramaic, ikveso d'moshicho or "on the heels [footsteps] of the Moshiach", geula is a process; just as Noach spent 120 years building the ark, the geula which began again in Israel in 1948 is just the beginning of the process.
Why do Muslims believe in Jesus? And why is he mentioned in the Quran more than any biblical figure?