Ah, can you help me with something on the matter?
I think that it’s time to draw something to your attention because it may help you in your approach to the topic of :
Answering Jewish objections to why Jesus is the messiah.
More often than not, conversations between Jews and Christians as to why we don’t believe in Jesus are framed in such a way that there’s a presumption that we partly accept that there’s a case to be answered. Thus, for example, with proof texts, it would run something like: “Isaiah 7/Isaiah 53, therefore Jesus, what say you?” And off we go arguing about what a virgin is/was and suffering servants.
This approach, I would argue, is a mistake for both sides in that it doesn’t go anywhere. The framing is wrong.
The nature of the New Testament itself is the core framing problem - to Christians, it’s Scripture and Reportage, to Jews it’s Literature, hence a discussion of Isaiah 7/Isaiah 53 and Jesus, for example, is ‘proof text’ stuff to Christians, to Jews it’s an author/authors telling a story.
An example I used to use here is the form of the notional:
Isaiah W:X “And he shall stub his toe.”
Matthew Y:Z “And Jesus stubbed his toe.”
Did Jesus stub his toe which then led to the discovery of the ‘prophesy’ in Isaiah, or was Matthew aware of a prophesy about toe-stubbing when Jesus stubbed his toe, which then led to the toe-stubbing text because Matthew saw an important link, or did some part of the NT construction process add an entirely fictional toe-stubbing incident to bolster the story (various other interpretations could arise, literary criticism is like that)?
Don’t assume we’ll accept the way that conversations may be framed.