Could you please provide some scriptural references/quotes/explanations inferring the same ? So I assume you believe that Moses(pbuh) was the only and/or last Prophet sent for the Jews of His time and for all Jews till end of times. Could you provide some scriptural reference/quotes inferring the same ?
I can't, because the relevant discussions are Talmudic, Midrashic, and in the rabbinic literature of the Middle Ages, none of which exist in translation, and which I haven't time to translate for you right now.
But I can explain generally that the Rabbis of the Talmud make it clear that the age of prophecy ended around the time of Ezra and Nechemiah: some say the last prophets were Zechariah and Malachi; some say that Malachi was the pen-name of Ezra, and that he was the last prophet. All of Rabbinic thought agrees that whoever was the last prophet, prophecy ended around that time, and there will be no further prophets, at least until the messiah comes (some say that at that time, we will have prophecy again, and some say we will not)-- which has not yet occurred.
But some classical scholars have noted that the way in which the Rabbis speak about prophecy leaves room for discussion, in that while they make it clear that prophecy among and relevant to the Jews is ended, if one believes that there are prophets among the non-Jews, they might have had messages for their peoples later than the time of Ezra and Nechemiah. No names are really ever discussed, only the idea is entertained. And, just to be clear, not all scholars even agree that there are such things as prophets to the non-Jews, much less when and where they might be active. But among those who do, the question of whether prophecy ended for the non-Jews at the same time as it did for the Jews remains open for debate.
It is widely accepted that Torah was meant only for the Jewish People, and that we presume that non-Jewish peoples have their own ways of relating to God and doing the things that we believe He wants from everyone (things like establishing just societies and helping the poor and so forth). So to those scholars who believe that there could be prophets to the non-Jews, it makes sense that God would send guidance for doing what is right in His eyes to the non-Jewish peoples, just as he sent guidance for us in the commandments as to how to keep the covenant.
Among those who do not believe that there are prophets to the non-Jews, the predominate presumption seems to be that reason, which is one of the chief gifts of God to all human beings, is enough for non-Jews to work out basic ethics without the aid of divine guidance.
And finally, are the Jews still waiting for a Messiah ? If so, does your scripture give any characteristics of the person or signs of his arrival ? A few brief points should suffice.
Yeah, historically, most Jews have believed in a messiah whose coming they awaited; today, it's probably about a fifty-fifty split between Jews who literally believe in some kind of messiah or messianic age, and Jews who believe any such references are entirely metaphorical.
Everyone definitely agrees that if the messiah is literal, he certainly hasn't shown up yet, and is unlikely to show up any time soon. Jewish messianists continue to await the messiah's arrival, although I would say that few, if any, are likely to believe his arrival imminent.
Messianism is rooted in prophetic texts, especially Isaiah. The ninth chapter of Isaiah is pretty explicitly messianistic, but there are references in the first, second, tenth, eleventh, twenty-fifth, fifty-first, and fifty-second chapters also-- maybe more, but that's all that comes to mind off the top of my head. There are some messianist references in Ezekiel-- chapters sixteen and thirty-nine, if I recall right; and in Chronicles, Amos, Zechariah, and Jeremiah, although the chapters don't come to mind right now.
But all those references are oblique, not direct. Messianism as it presently exists in Judaism is a Rabbinic development, post-dating the destruction of the Second Temple (70 CE). There are references and elements of discussion all through the Talmud, but the heaviest concentration of such discussion is in the tenth chapter of Tractate Sanhedrin. All of these elements are then refined further by the major rabbis of the medieval period.
A relatively concise overview of what the messiah will do or preside over (and we will know who is the messiah by whether or not he does or presides over the doing of these deeds) is given by the Rambam (Rabbi Moshe Maimonides, 12th century). I am paraphrasing, but he basically lays out that the messiah will come at a time when the People Israel is entirely free and self-ruling, and when war is not practiced in this world anymore; and when the Jewish People will be at peace with each other: everyone will study Torah, and baseless hatred and infighting will end; and when there is fruitful interfaith dialogue between all faiths, and all recognize that we all worship the same One God; the messiah will be a great leader, from the tribe of Judah, directly descended from King David and King Solomon; during his time, the Jewish People will be free to return to live in all parts of the Land of Israel, and the Temple will be rebuilt on the Temple Mount; the Great Sanhedrin will be reconstituted with full authority, as it once existed long ago; the calendrical cycle of sabbatical and jubilee years will be corrected and re-instituted; the proper knowledge of descent will be rediscovered, and everyone will know from which tribe they descend; the ten tribes lost to us when the Kingdom of Israel fell (722 BCE or so) will be found again.
Those are the chief highlights; and it is quite clear that these conditions have never yet come to pass, and nor are they likely to come to pass any time soon. But in the meantime, we all try to work toward
tikkun olam (healing/repairing/amending/perfecting the world), because we understand that doing so is the first step to bringing about the coming of the messiah.