The Messiah must be from David's line and from the tribe of Judah, Jesus was not.
If I'm not mistaken, inheritance can come through adoption (Jesus is adopted by Joseph). Nevertheless, if Jesus is born of a virgin, that situation is so unique that I wouldn't be too confident applying the rules for all we b--tards conceived through the original sin of phallic-sex to someone born in an utterly unique manner.
The Messiah must rebuild the temple, the temple still stood when Jesus lived.
The Messiah must reunite the Jews, the Jews were not even scattered when Jesus lived.
The Messiah must be Jewish... duh.
The Messiah will establish world peace and rule justly, Jesus did not do this.
The Messiah will rule when the Torah is written in everyone's heart and all people acknowledge Hashem as G-d, Jesus did not do this.
All of these are addressed in the Jerusalem Talmud
Berakhot 2:4, 11:
The Rebbis say: This King Messiah, if he is from the living, his name is David. If he is from the dead, his name is David. Rebbi Tanḥuma said: I am declaring the reason (Ps. 18:51) “He gives kindness to His anointed, to David."
[Note given to the passage above in Sefaria]: The previous discussion ended with the verse from Hosea, which indicates that in Messianic times all twelve tribes will seek their king David; it is clear that Hosea talks about the Messiah and calls him David. This gives rise to an insertion about the Messiah in this and the next paragraph. The second argument is more explicit in the Babli, Sanhedrin 98b, where for the first case a verse in Jeremiah (30:9) is cited: “They shall serve the Eternal, their God, and their king David whom I shall raise for them” which also is written in the future tense. The second case, that the original David will be resurrected as Messiah, is based on a verse in Ezechiel (34:24) “I, the Eternal, shall be for them their God, and My servant David prince in their midst”, seems to refer to the historical David in Messianic times. The Babylonian Talmud points out that a prince is less than a king and, therefore, the new King Messiah will have the status of a Roman Augustus whereas the resurrected David will occupy the position of Caesar, or Crown Prince. In any case, the next paragraph makes is quite clear that the Messiah was born on the day of the destruction of the Temple and that, therefore, nobody with a recorded date of birth can ever be considered as Messiah. There is no reason to believe that the Babli would disagree with this conclusion.
In both Talmuds, and
midrashim in general, it's taught that Messiah can be "raised" (Jeremiah 30:9) from a dead Jew. Ergo, Jesus may have performed certain aspects of Messiah (as son of Joseph) in his first advent, leaving the ones you list above (related to son of David) for when he takes on his post-resurrection mission.
In addition to the views in the Talmud affirming a potential Messiah in each generation, two Talmudic texts offer another possibility, one that expands the net of candidates to include the possibility that the Messiah will come from the dead. . . . On the basis of these passages, Don Isaac Abarbanel (fifteenth century) suggests that belief in a resurrected righteous person becoming Messiah is acceptable . . ..
Rabbi Joseph Telushkin, Rebbe, p .419.
Sanhedrin 98b, 15:
Rav Naḥman says: If the Messiah is among the living in this generation, he is a person such as me, who already has dominion over the Jewish people, as it is stated: “And their prince shall be of themselves, and their governor shall proceed from their midst” (Jeremiah 30:21), indicating that the redeemer is already in power. Rav says: If the Messiah is among the living in this generation, he is a person such as our saintly Rabbi Yehuda HaNasi, who was renowned for his sanctity, piety, and Torah knowledge. If the Messiah is among the dead he is a person such as Daniel, the beloved man.
John