The book Chemdas Yamim is frequently dismissed in Jewish circles as a Sabbatean work. In particular, its role as the main source for the Tu BiShvat “seder” provides a convenient reason to reject this kabbalistic practice as devationist. However, recent scholars have questioned whether Chemdas Yamim was mistakenly identified as Sabbatean. Arie Morgenstern writes, in his recently translated The Gaon of Vilna and His Messianic Vision (pp. 77-78):
For decades, scholars have been perturbed about the identity of the author of this book and, above all, the claim that the work contains covert Sabbatian propaganda. Recent research by Moshe Fogel on these issues categorically refutes several scholars’ tentative statements about the relationship of this book with Sabbatianism. Fogel proves unequivocally that nothing in this anonymously authored work even alludes to belief in Shabbetai Zevi….
Hemdat Yamim, Fogel maintains, carries no message of Sabbatian Kabbala, does not challenge the traditional image of God, does not adopt a new halakhic system, and, above all, fails to express the pronouncedly Sabbatian claim that the era of exile has ended and the messianic one begun. Fogel writes: “Hemdat Yamim adheres to the traditional Halakha and traditional kabbalistic theosophy. It takes no liberties to change anything; rather, its purpose is to amplify the conventional wisdom of generations….”
According to Fogel, the author of Hemdat Yamim concerns himself mainly with Lurianic tiqun (“repair” of the inner and the outer realms). Although tiqun is of course meant to hasten the redemption, there is no reason to identify messianism and the advancing of the redemption with Sabbatianism, as some scholars have erroneously done.
See also this old post on the Seforim blog: link