Beginning in the 8th century CE, the Khazar royalty and notable segments of the aristocracy converted to Judaism; the populace appears to have been multi-confessional—a mosaic of pagan, Muslim, Jewish and Christian worshippers—and polyethnic. A modern theory, that the core of Ashkenazi Jewry emerged from a hypothetical Khazarian Jewish diaspora, is generally treated with scepticism. This Khazarian hypothesis is sometimes associated with antisemitism and anti-Zionism.
The conversion of Khazars to Judaism is reported by external sources and in the Khazar Correspondence, Hebrew documents whose authenticity was long doubted and challenged, but now widely accepted among specialists as either authentic or as reflecting internal Khazar traditions.Conversion of steppe or peripheral tribes to a universal religion is fairly well attested phenomenon.Both the date of the conversion, and the extent of its influence beyond the elite, often minimized in scholarship, are a matter of dispute, but at some point between 740 CE and 920 CE, the Khazar royalty and nobility appear to have converted to Judaism, in part, it is argued, perhaps to deflect competing pressures from Arabs and Byzantines to accept either Islam or Orthodoxy.

The fact is that archaeology shows that it is impossible for the Jews of Europe to be descended from the Khazarian converts, no matter what claims are made by the detractors of Israel and those steeped in antisemitism.

A simple search of the oldest synagogues in Europe proves them wrong.The oldest synagogue in Western Europe uncovered in an archaeological dig to date is the Ostia Synagogue in the ancient Roman port of Ostia, in Italy. The present building, of which partial walls and pillars set upright by archaeologists remain, dates from the 4th century. However, excavation revealed that it is on the site of an earlier synagogue dating from the middle of the 1st century CE, that is, from before the destruction of the Temple.The Bova Marina Synagogue site in Bova Marina, Calabria. This site was discovered 1983. The remains of this ancient synagogue has been dated to the 4th Century

The Köln Synagogue in Cologne, Germany has been excavated 2007/2012 and dates clearly pre Carolingian (bef. 780/90). There is at the moment some strong evidence that it dates back to the early 4th century when emperor Constantine in 321 issued a privilege for the Cologne Jews. This has been confirmed recently by the find of a rainwater mikveh of the 4th century inside the building complex

.The Polycharmos Synagogue, of Stobi, Macedonia, was discovered in 1974; it was adjacent to a Christian church. The Synagogue site, itself, has an archaeological record of two (2) older Synagogues under the foundation of the Polycharmos Synagogue dating to the 4th century BCE.

If the Khazars were the ancestors of European Jewry, they built synagogues around Europe 300- 500 years before they converted.

Every Jew knows the idea that God would have a literal son is an absurdity to Judaism.Any reference to G-d as abba or father is figurative since mankind is his creation.

Messiah simply means anointed one as in a king of Israel.The idea of a messianic figure in Judaism is a leader of the people,purely human and mortal. Rabbi Joshua ben Levi in the Talmud,Sanheddrin 98a,points out a contradiction. According to one verse in Isaiah,Messiah will come in his own due time while it is also written that G-d will hasten his coming (which implies before the proper time).The answer given there is,"If we are worthy Messiah will be hastened,if not,he will come at due time.
Then Rabbi Joshua points to another contradiction.In Daniel it is written that Messiah will come"with the clouds of heaven" while Zechariah says messiah will come "as a poor man riding a donkey." R. Joshua answers this as,"If we are meritorious,he will come on the clouds of heaven (swiftly).if not,he will come like a poor man on a donkey(very slowly)." One should also consider that any messianic opinion concerning the book of Daniel is based on non binding Midrash (stories) since Daniel is not among the books of Prophets.

How can it be appropriate to request that Redemption come swiftly,which implies ahead of due time?

An answer to this may be found in the two aspects included in the word swiftly: 1)the plain meaning,referring simply to the time of Redemption 2)the manner of the Redemption.For Messiah can come either on the clouds of heaven or as a poor man riding on a donkey if one accepts opinion based on non binding Midrash stories. Accordingly it is still appropriate to request that Messiah come with the clouds of heaven ie swifty refers to the manner of his coming.

Rambam's description of messiah in his Code,Laws of Kings 11:1 deals with messiah coming in a natural manner,"like a poor man riding a donkey." Then his identity needs to be verified.But if we merit,and he comes swiftly,with the clouds of heaven,ie: miraculously,there will be no need for clues or evidence that he is the true Messiah.

Proof of the true Messiah,however,is needed when he comes slowly,like a poor man riding a donkey ie:in a natural way,leaving room for impostors. Therefore,there is a need to delineate and describe very clearly the characteristics of the true Messiah.

This is what Rambam does in chapt.11 in his Laws of Kings. Rambam says,"And when a king of the House of David will arrive,dedicated to the study of the Torah and observance of the Mitzvot like his father David,according to the Torah Shbiksav (Written Law) and Shebal-Peh (Oral Law),and he compels all the Jewish people to walk in it and strengthen its fences,and he will fight the wars of G-d,he is assumed to be Messiah." (Note that this is not yet a certain sign of the Redemption,for this can take place in time of exile too .However Rambam continues):

" If he did and has succeeded"(in the above matters,namely winning all the battles and impelled all the Jewish people to study and live a Torah way,we are still not sure and require the fulfillment of the two major prophesies),"and built the Holy Temple in its place and he gathers in the dispersed ones of Israel---then he is certainly the Messiah."

Now,I'm quite sure that one of the Christian members here will jump in with Jesus is coming back,born in a natural way and coming back on the clouds as it says in THEIR book,not ours; jumping on the Talmudic bandwagon though with anything else they refer to Talmudic writings as "rabbinic nonsense" and "laws of men"

.While there is opinion that the messiah figure can come from the dead, it is not a widely held view.In the second to the last Rashi (the foremost explainer of the scripture and the Talmud, printed in every text) in the book of Daniel, (12:12) he writes: "The Moshiach [King Messiah] will reveal himself and then be concealed.... and then revealed once more, and so it says in the Midrash on Ruth and in the poems of Rabbi Eliezer HaKalir." I can't stress the point enough of this opinion being based on Midrash and poetry.

So it states in the Talmud (Sanhedrin 98b), "If the Moshiach [King Messiah] comes from the dead he will be someone like Daniel." Rashi there explains this to mean exactly what it says; Moshiach [King Messiah] can come from the dead and be Daniel or one like him.

In fact,through history and people who either did a few things the messiah is to do or,in most cases,their self proclaimed title of messiah, there have been only three messiah sects that held the belief their messiah would return from the dead to finish doing what the messiah is supposed to do. Those three messianic sects believing this were Jesus of Nazareth (c. 5 BCE – 30 CE), leader of a Jewish sect who was crucified by the Romans , Sabbatai Zevi (1626–1676), an Ottoman Jew who claimed to be the Messiah,married a Polish prostitute and a Torah scroll,declared all Torah law void, but then converted to Islam; still has followers today in the Donmeh., and Menachem Mendel Schneerson (1902–1994), the seventh Chabad Rabbi who tried to "prepare the way" for the Messiah. An unidentifiable number of his followers believe him to be the Messiah, though he himself never said this and actually scoffed at such claims which were made during his lifetime.

Only three messiah sects out of the following.The rest realized that with death,their messianic hopes were over since none fulfilled actual prophesy fully.
Jewish Messiah was one who would deliver the Jews from oppression and usher in an Olam Haba ("world to come") or Messianic Age.doing what was described above.

Simon of Peraea (c. Unknown – 4 BCE), a former slave of Herod the Great who rebelled and was killed by the Romans.
Jesus of Nazareth (c. 5 BCE – 30 CE), leader of a Jewish sect who was crucified by the Romans
Athronges (c. 3 CE), a shepherd turned rebel leader.
Menahem ben Judah (?), allegedly son of Judas of Galilee, partook in a revolt against Agrippa II before being slain by a rival Zealot leader.
Vespasian, c. 70, according to Josephus
Simon bar Kokhba (died c. 135), founded a short-lived Jewish state before being defeated in the Second Jewish-Roman War.
Moses of Crete (?), who in about 440–470 persuaded the Jews of Crete to walk into the sea, as Moses had done, to return to Israel. The results were disastrous and he soon disappeared.
Ishak ben Ya'kub Obadiah Abu 'Isa al-Isfahani (684–705), who led a revolt in Persia against the Umayyad Caliph 'Abd al-Malik ibn Marwan.
Yudghan (?), a disciple of Abu 'Isa who continued the faith after Isa was slain.
Serene (?), who around 720 claimed to be the Messiah and advocated expulsion of Muslims and relaxing various rabbinic laws before being arrested; he then recanted.
David Alroy (?), born in Kurdistan, who around 1160 agitated against the caliph before being assassinated.
Nissim ben Abraham (?), active around 1295.
Moses Botarel of Cisneros (?), active around 1413; claimed to be a sorcerer able to combine the names of God.
Asher Lämmlein (?), a German near Venice who proclaimed himself a forerunner of the Messiah in 1502.
David Reubeni (1490–1541?) and Solomon Molcho (1500–1532), messianic adventurers who traveled in Portugal, Italy and Turkey; Molcho, who was a baptized Catholic, was tried by the Inquisition, convicted of apostasy and burned at the stake.
A mostly unknown Czech Jew from around the 1650s.
Sabbatai Zevi (1626–1676), an Ottoman Jew who claimed to be the Messiah, but then converted to Islam; still has followers today in the Donmeh.
Barukhia Russo (Osman Baba), successor of Sabbatai Zevi.
Jacob Querido (?–1690), claimed to be the new incarnation of Sabbatai; later converted to Islam and led the Donmeh.
Miguel Cardoso (1630–1706), another successor of Sabbatai who claimed to be the "Messiah ben Ephraim."
Mordecai Mokia (1650–1729), "the Rebuker," another person who proclaimed himself Messiah after Sabbatai's death.
Löbele Prossnitz (?–1750), attained some following among former followers of Sabbatai, calling himself the "Messiah ben Joseph."
Jacob Joseph Frank (1726–1791), who claimed to be the reincarnation of King David and preached a synthesis of Christianity and Judaism.
Menachem Mendel Schneerson (1902–1994), the seventh Chabad Rabbi who tried to "prepare the way" for the Messiah. An unidentifiable number of his followers believe him to be the Messiah, though he himself never said this and actually scoffed at such claims which were made during his lifetime.
Goel Ratzon (1951-), from Tel Aviv, claims to have supernatural healing powers and reportedly lived with 32 women who believed he was the Messiah. He also fathered 89 children, who were all given names that were variants of his own, but was arrested in 2010 on suspicions that he was abusing his "wives" and children