Please do not interpret any of this as a defence of "antinomianism," or the idea that we are somehow made at liberty from the moral law of YHVH and can now do whatever we please. In no way! In fact, whereas the Torah is said to contain Taryag Mitzvot (613 commandments), it can be argued that the Brit Chadashah contains over 2,000 distinct commandments! All of the moral law given in Torah is clearly restated in the Brit Chadashah.
The Torah is holy and good and is faithful in its representation of the holy character of YHVH and His demands for righteousness in our lives.
The problem is not with Torah but with our inability to live out its demands in our lives. Under the terms of the Sinaitic covenant (Sefer HaBrit), we are conditionally accepted before YHVH based on our performance of the various mitzvot given in the Torah. But nowhere is given there eternal remedy for the problem of sin, or real deliverance from the shame of our own inner impulses to do evil, or power given from YHVH to live in newness of life. Nowhere is there found the promises of heaven and the gift of eternal life. These things come from the Lord Yeshua the Mashiach and are a result of His intercessory work on our behalf as the Kohen HaGadol after the order of Malkhi-Tzedek (Hebrews 5-7). It is by means of Yeshua's sacrificial death we are given eternal forgiveness of our sins; it is by means of Yeshua's intercessory Life that we are given the grace of God to become sanctified in the truth.
Well then, is the Sinai Covenant "bad," and something to be ignored? In no way. As I just mentioned, the stipulations given at Sinai are holy and just and good (Romans 7:12) and function as the perfect mirror for measuring ourselves in relation to God's righteous standard for our lives. Sinai reveals the Holy Character of God to us -- our true condition as those who have violated these standards and therefore live alienated from Him (Rom 3:20). No, the problem is not with the Sinai Covenant, but with our inability to fulfill its requirements by means of our own efforts at self-righteousness. (Again, implicit in the Rabbinic traditions is the assumption that an observant Jew can fulfill the requirements of the Torah by means of mitzvot, and can thereby earn right-standing before God).
God has made a New Covenant (B'rit Chadashah) with us on the basis of the finished sacrificial work of Yeshua, our great High Priest of the Better Covenant:
But our High Priest has been given a ministry that is far superior to the ministry of those who serve under the old laws, for he is the one who guarantees for us a better covenant with God, based on better promises. (Hebrews 8:6)
For the law made nothing perfect, and now a better hope has taken its place.
And that is how we draw near to God. (Hebrews 7:19).
Since the aim of the various mitzvot given in the Sinaitic covenant is to impart to us the righteousness of God, Jesus' righteousness performed on our behalf meets our need, and, through His gracious intercession (Hebrews 7:25), we are enabled to please God:
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe. (Rom 3:21-2)
For Christ is the end of the law for righteousness to everyone who believes.
For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Cor. 5:21)
I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Gal 2:21)
When we walk in the power of the Holy Spirit and the fruit of the Holy Spirit is truly produced within us, we will not find ourselves walking contrary to the way of the Torah (Gal. 5:22-23), and the inward motivation of the Torah will be written upon our hearts (Jer. 31:31-33).
In contradistinction to the fact that Rabbinic Judaism offers us no priest, no king, and no prophetic voice regarding our sinful condition, consider how Yeshua the Mashiach is the fulfillment of all these things.