A short time ago, Mystical Paths posted this handwritten note from Rav Kaduri, which seems very problematic given that it identifies the name of Mashiach as Yehoshua, which is thus similar or identical with the name Jesus. Not that I personally take the note seriously, except possibly in the same way an amulet from Rav Yonatan Eibeshetz might prove that he was a closet Sabbatean (though not even that - Yehoshua carries the connotation of redeem).
As Mystical Paths noted:
"The note reads:Subsequently, Mystical Paths posted on the main page some feedback from a commenter, which reads:
בעניין הר"ת [ראשי תיבות, ע.י.] של משיח. ירים העם ויוכיח שדברו ותורתו עומדים. באתי על החתום בחודש הרחמים [אלול, ע.י] התשס"ה, יצחק כדורי"
"Too bad you posted this nonsense.
First, the note says ד"ת and not ר"ת. It's Divery Torah and NOT Rashey Tevot (this is also the context of his note).
Second, the so called "Vav" before "Torato" as it is very easy to notice, is forged. All "Vav"s in the note appear as single line, while this "Vav" is made with two lines (in order to create the initials Yehoshua). Also "Divrey Vetorato" has no meaning in Hebrew. Only "Divrey Torato" has a meaning.
Third, give me a break, if the Rav wanted to say the name of Moshiach he wouldn't say: "hey, see the initials of this sentence". Oh, what a big secret...."
I think this commenter is simply incorrect. Let us analyze this, point by point.
1) The note says ד"ת and not ר"ת, and thus it is Divrei Torah and not Roshei Teivot.
Response: It is funny that this dispute is whether the roshei teivot spell roshei teivot or not. Heh.
But what makes the commenter think this is so? Presumably, that the horizontal line goes back a bit to the right from the vertical line, thus making it "obviously" a daled rather than a resh.
The problem with this? That line is thicker than the rest, showing that he went back over it for some reason, perhaps that it was somewhat squiggly initially. The carrying over to the right of the vertical line was an accidental artifact of this rewriting of the line.
Do all of Rav Kaduri's daleds have a portion of the horizontal line to the right of the vertical line? Not really. Rather, it seems that the general distinction between a resh and a daled in this note is that the daled's horizontal stroke dips down and comes up, while a resh only is a dip down or else is circular, looping up.
This, for resh: the horizontal stroke of the resh in ירים just goes diagonally down, in שדברו it loops, in הרחמים it loops.
For daled: the horizontal stroke of the daled in שדברו goes down and then back up. In עומדים I would argue it does as well (thus is a bit thicker and thus higher to the left). In בחודש this dip down and up is clear. In כדורי the dip down and up is also clear.
Looking back now at ר"ת vs. ד"ת, it looks like the resh was initially rounded, needed some clarification and he fixed it by going over it, making a horizontal stroke descending diagonally but not dipping back up. And we have precedent for Rav Kaduri making this type of resh in the word ירים.
Thus, it is clear that it is a resh and not a daled as the commenter suggests.
The next point:
2) The vav in ותורתו is obviously forged, because it is made of two strokes rather than one.
Response: When people write, they sometimes use different forms of the same letter. This is already apparent from Rav Kaduri's use of two forms of resh, one in ירים with a single line descending diagonally and one in הרחמים which loops. The same is true for some of his חs. Look at his mem sofits - in עומדים it is rounded while in הרחמים it is diamond-shaped.
What about his vavs? Most of the time he uses a single vertical stroke, based on Hebrew cursive. But sometimes he uses two strokes corresponding to block letters. Thus, look at כדורי in his signature. There is a slight horizontal stroke there. Similarly, if we interpret the last letter in the word שדברו as a vav (as Mystical Paths does) rather than as a yud (as his commenter does), then this vav clearly has two strokes rather than one.
Indeed, the yuds would bear this out as well. The yuds in ירים and ויוכיח have two strokes, while in באתי and הרחמים they have one.
Thus, I would not conclude that the vav is a forgery.
The next point:
3) Divrei VeTorato has no meaning in Hebrew. Only Divrei Torato has meaning. This would prove that the vav in the beginning of veTorato was added by a later hand.
Response: The question is really what the last letter of the word דברו is. Mystical Paths understood it as a vav, while his commenter understood it as a yud (and thus דברי).
I would note the squashed nature of this particular word, and conclude that it is a squashed vav, which thus appears yud-like. Then, the phrase makes perfect sense.
Also, why assume someone would forge this? One should be wary of claiming a ziyyuf when the contents are controversial, for this is an all too tempting approach which enables avoidance.
Finally, the last point:
4) Why make it the roshei teivot, as if to hide it, when it is then so easy to decipher? It thus could not be "roshei teivot!"
It seems that the commenter is unfamiliar with kabbalistic practices. Coding in Roshei Teivot of pesukim, together with atbash and albam encoding, is standard kabbalistic practice, for example in amulets. And here, he gets to send an additional message together with the roshei teivot, with meaning besides just the name.
It is thus not strange at all.
Thus, I would conclude that the text of the note is exactly as Mystical Paths reported it.