Rabbi Moshe Dovid Walli (a Talmid of the Ramchal) writes (I Likutim p.242) that Yoshkah would have been Moshiach ben Yosef had the Jews not had sinas chinom in that generation and had his rebbi not rejected him. I am obviously very confused. I saw this on a blog written by ********, who writes how unbelievable this statement is, and he even posted a photo of the page in the sefer, so I knew he did not make it up. But just to see it with my own eyes, I looked it up myself.. How do we understand this? Does this have anything to do with the accusations of heresy that were thrown at the Ramchal? I am very confused.
Yoshkah And Moshiach Ben Yosef
Started by
Daniel Friedman
, May 02 2012 07:04 AM
1 reply to this topic
#2
Rabbi Shapiro
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Posted 16 May 2012 - 06:05 AM
Don't be confused. What the Ramad Vali said is not very surprising. The way this works is, whenever it is time for a dose of Hashem's Shefa is ready to come into the world, it can be perverted by the actions of people, and instead turn into something unholy. Or simply neutral. It depends on our willingness and spiritual readiness to accept the Shefa. Wherever there is an influx of Kedusha, it can be, ר"ל, twisted into an influx of equally strong Tumah. It all depends on us.
For example, in 1917 when the Balfour Declaration came out, the Chofetz Chaim said that it was an עת רצון and פקידה in Shamayim and we could have had the Geulah, if that was what we had really wanted. But because so many Jews wanted a Medinah, the Shefa was twisted into that.
The power of Geulah twisted into a dark redemption twisted by our own impiety.
Similarly, what the Ramad Vali is saying about Yoshka is - that there was an עת רצון in Shamayim for Mshiach ben Yosef to appear, but because of various sinful beliefs and/or acts, the Shefa was twisted into something dark and distorted - a false Moshiach - Yoshka.
Also important to know is that the Ramad Vali did not consider Christianity merely an arbitrary deviant ideology, but rather a specific unholy Tumah that has its roots up above. He explains why Christians use the cross as their symbol, why Cappuccino Priests dress the way they do, why Easter is celebrated around Pesach, and many other aspects of Christianity, as different manifestations of Tumah-forces in Shamayim.
So it is not surprising that if a Shefa for the Geulah should go awry, it would result in Christianity instead of Moshiach ben Yosef.
That's all the Ramad Vali means. Instead of Yshka, we could have had Moshiach ben Yosef. Not ח"ו that Yםshka himself could have served that role.
For example, in 1917 when the Balfour Declaration came out, the Chofetz Chaim said that it was an עת רצון and פקידה in Shamayim and we could have had the Geulah, if that was what we had really wanted. But because so many Jews wanted a Medinah, the Shefa was twisted into that.
The power of Geulah twisted into a dark redemption twisted by our own impiety.
Similarly, what the Ramad Vali is saying about Yoshka is - that there was an עת רצון in Shamayim for Mshiach ben Yosef to appear, but because of various sinful beliefs and/or acts, the Shefa was twisted into something dark and distorted - a false Moshiach - Yoshka.
Also important to know is that the Ramad Vali did not consider Christianity merely an arbitrary deviant ideology, but rather a specific unholy Tumah that has its roots up above. He explains why Christians use the cross as their symbol, why Cappuccino Priests dress the way they do, why Easter is celebrated around Pesach, and many other aspects of Christianity, as different manifestations of Tumah-forces in Shamayim.
So it is not surprising that if a Shefa for the Geulah should go awry, it would result in Christianity instead of Moshiach ben Yosef.
That's all the Ramad Vali means. Instead of Yshka, we could have had Moshiach ben Yosef. Not ח"ו that Yםshka himself could have served that role.
