So why do we believe? Maybe we should tell you what we believe and then you can be abeisala more intelligent in your decision. But remember bubbelah, Jewish faith is in the heart not the mind.

In days gone by, G-d spoke in ‘many and varied ways to our Fathers through the prophets. But now, in the acharit-hayamim , he has spoken to us through his son, to whom he has given ownership of everything and through whom he created the universe. This son is the radiance of the Sh'khinah, the very expression of G-d’s essence, upholding all that exists by his powerful word; and after he had, through himself, made purification for sins, he sat down at the right hand of HaG'dulah BaM'romim.’ Therefore, since we have a great cohen gadol who has passed through to the highest heaven, Yeshua, the son of G-d, we hold firmly to what we acknowledge as true.  For we do not have a cohen gadol unable to empathize with our weaknesses; since in every respect he was tempted just as we are, the only difference being that he did not sin.  Therefore, we confidently approach the throne from which G-d gives grace, so that we may receive mercy and find grace in our time of need.  What is more, G-d swore an oath. For no oath was sworn in connection with those who become cohanim in the time of the second temple^, but Yeshua became a cohen by the oath which G-d swore when he said to him,

"Adonai has sworn and will not change his mind, ‘You are a cohen forever.’ "

Also this shows how much better is the covenant of which Yeshua has become guarantor.

Moreover, the cohanim in the second temple times were many in number, because they were prevented by death from continuing in office.  But because Yeshua lives forever, his position as cohen does not pass on to someone else; and consequently, he is totally able to deliver those who approach G-d through him; since he is alive forever and thus forever able to intercede on their behalf. This is the kind of cohen gadol that meets our need—holy, without evil, without stain, set apart from sinners and raised higher than the heavens; one who does not have the daily necessity, like the other cohanim g'dolim had, of offering up sacrifices first for their own sins and only then for those of the people; because Yeshua offered one sacrifice, once and for all, by offering up himself. For the Torah appoints as cohanim g'dolim men who have weakness; but the text which speaks about the swearing of the oath, a text written later than the Torah, appoints a son who has been brought to the goal forever. And the Ruach HaKodesh too bears witness to us; for after saying,

" ‘This is the covenant which I will make with them after those days,’ says Adonai: ‘I will put my Torah on their hearts, and write it on their minds,’ "

he then adds,

" ‘And their sins and their wickednesses I will remember no more.’ "

Now where there is forgiveness for us, an offering for sins is no longer needed.

So, we have confidence to use the way into the Holiest Place opened by the blood of Yeshua. He inaugurated it for us as a new and living way through the parokhet, by means of his flesh. We have a great cohen over G-d’s household. Therefore, we approach the Holiest Place with a sincere heart, in the full assurance that comes from trusting—with our hearts sprinkled clean from a bad conscience and our bodies washed with pure water.

Isn't it time you asked the G-d of Abraham, Isaac and Jacob if Yeshua is the Messiah of Israel?