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No, the Jews are the Noahides now they are in Galut. Singer is quite the used car salesman. The claim that the cessation of temple miracles and atonement after the destruction of the Second Temple can be attributed to Jewish rejection of Jesus as Messiah is not easily reversed by a counter-charge of idolatry. The rabbis themselves have recorded that certain signs of divine presence—such as the casting of lots for the scapegoat, the reddening of the scarlet thread, and the perpetual western lamp—ceased in the decades preceding AD 70. Whatever their motive for preserving these traditions, the record stands as an internal Jewish witness that the ordinary means of atonement associated with the temple system had already been interrupted before the Roman destruction. This interruption is consistent with the New Testament presentation of Jesus as the definitive sacrifice whose death and resurrection fulfill and supersede the temple’s provisional function (Hebrews 8:13; 10:1–18). At the same time, the apostle Paul insists that the Jewish people retain a distinctive standing even after the majority rejected the Messiah. In Romans 3:1–2 he asks, “What advantage then hath the Jew? or what profit is there of circumcision?” and answers, “Much every way: chiefly, because that unto them were committed the oracles of God.” The oracles—the written Torah and the prophetic writings—remain Israel’s possession. Esteem for the Jewish people is therefore not canceled by their present unbelief; it is grounded in God’s prior election and gift of Scripture (Romans 9:4–5). Paul repeats the same priority when he states that the gospel is “the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Romans 1:16). Because the Jewish people are currently in exile and without a functioning temple, their practical obligation is reduced to the universal moral requirements that God has always placed upon the nations. In Jewish tradition these are summarized as the seven Noahide laws; in the New Testament the corresponding boundary is drawn by the Jerusalem Council, which required Gentile believers only to abstain from idolatry, sexual immorality, blood, and strangled meat (Acts 15:19–20, 28–29). Additional rabbinic observances may be retained as cultural markers, yet they cannot restore the sacrificial system or the covenantal status that depended on the temple. Until Jewish people accept the Messiah, their position is analogous to that of the God-fearing Gentiles of the first century: they may keep the laws given for the nations, but they do not yet stand under the new covenant inaugurated by Christ’s blood. The proper Christian response is therefore not triumphal dismissal but missionary priority, especially because they are in Galut! Paul himself continued to preach first in the synagogue wherever he went, and he charged the church to do likewise (Romans 1:16; Acts 13:46). The same Scriptures that declare Israel’s present partial hardening also promise a future restoration (Romans 11:25–29). Esteem for the Jewish people, grounded in the oracles committed to them, thus expresses itself in the persistent offer of the gospel “to the Jew first.”