Let's say it does. It does not support Jesus as it is discussing what will happen during King Ahaz's lifetime. So, even if it is a virgin birth, Jesus cannot be it because he could not be a sign for King Ahaz.
It is not uncommon for the prophet to speak of some present prophecy while mingling it with things that would come at the end. Notice in the same chapter, God commands the Prophet to take with him his own child. But the Immanuel could not have been his son, for he was already born and his wife was no Maiden, "Almah."
In the next chapter, Immanuel is called the owner of the lands of Israel:
Isa 8:8 And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.
The Hebrew word used there is not the one used for HaShem both times. The second one is never used for HaShem. The Psalms were written to be used in the Temple. This is a prayer used for the Levites to sing that HaShem said to their king, David. You are taking the English and making your case.
I never said such a thing, and even the English makes note of the difference between LORD and Lord. But the author is David, and it is David speaking who says "the LORD spake unto my Lord."
If this is not the case, then David himself is the literal Messiah who is sitting in heaven right now waiting to come back, at the right hand of God, a place of equality with Him, who is also a High Priest in the order of Melchizedek. Is that what Judaism teaches?
Yes, and I don't agree with you. A timeline of Daniel's weeks:
http://www.outreachjudaism.org/uploads/pdf/Dan-chart.pdf
Even he lists what would be fulfilled, though he claims that we are in the Messianic age and that Jews must act to usher in the Messiah.
From the link:
"1) termination of transgression 2) end
of sin 3) removal of all iniquity 4)
ushering in of everlasting righteousness
5) sealing of vision and prophet
6) anointing of the Holy of Holies. And
once these 490 years are completed,
it would indeed be up to each
subsequent generation to turn back
to God in order to bring about the
glorious arrival of the messiah. "
He states these would characterize the world within the Messianic Age, provided Jews turn back to God. But the scripture itself does not state anything regarding what the Jews must or must not do. It simply says, 70 weeks are determined to fulfill... and so on and so forth. It helps to know that the Jews themselves were expecting the Messiah to appear at that time, as the scepter had left Judah, and now must Shiloh appear.
It is always God who is depicted as the Savior and as the Redeemer of Israel. It was God who led the Hebrews out of Egypt, not Moses who was the servant of God. The idea that the Jews themselves must "usher in" their own redeemer, who is God, who is elsewhere described as "gathering" scattered Israel, does not fit with the interpretation of this more modern Rabbi.