I dont know if you understood, but what I meant was the gadol Hador (referring to Rabbi Ovadia Yosef Shlita), and why would excommunication be suggested.
About lubavitch, it cannot be denied that many of them belive that their previous DEAD Rabbi will come back to life (or actually he isn't dead, like they say), and he is the moshiah, etc. Their are many parelles between them and the followers of yeshu, and also many other false messiahs. I dont know if its all the lubavitchers, the majority or a significant amount, but their still are many who are even open about it.
Yeah. But that's a perfectly legitimate belief in the eyes of the Torah, don't you know?
See www.moshiachfacts.com and read and learn what the Torah actually says instead of just criticizing people because they are doing something similar to Christianity. If we go down that road we might as well just throw out the whole concept of Moshiach because the Christians believe in that stuff too.
The idea of a resurrected Moshiach has been rejected by every major Gaon, Rishon and Acharon.
The Ramban said clearly in the Disputation at Barcelona in 1298 that there is room whatsoever for the idea of a resurrected Moshiach.
Maimonides is equally clear in the last two chapters of the Mishne Torah.
Your quoting of stray midrashim does not prove a thing.
I read your article on that site called "Set the Record Straight."
You say that the Moshiach is a Halakhic issue and should be treated as such, then you proceed to quote midrashim and not one halakhic source.
The most important Halakhic source is the last two chapters of the Mishne Torah in which Maimonides makes it perfectly clear that the Moshiach will NOT be resurrected. I don't know how you can learn those chapters every year and still beleive in a resurrected Moshiach.
I am very familiar with those chapters JudeanonCapta and would be happy to discuss them and how they SUPPORT and do not contradict the notion of a ressurected Moshiach.
Please tell me the exact words you see in the Rambam (his halacha sefer, written after his Igeret Teiman and therefore is more authoritative) which you think preclude the belief that Moshiach can be ressurected and let's get this discussion started.
P.S. Your statement that it has been rejected by "every major Gaon Rishon and Acharon", is backed up with sources?
I can show you some pretty interesting sources from the Vilna Gaon which support this notion.
First of all, Rishonim and Acharonim cannot argue with a clear Gemarah like the one on Sanhedrin 98:B (see Rashi's first interpretation there).
The Abarbanel and Sdei Chemed both say clearly that Moshiach can be ressurected, so I really don't know where you get the basis for that blanket statement. The Sdei Chemed says this in his HALACH sefer called Peas Sadeh, so I'm really not sure where you are coming from here.