Bais Yosef or Arizal?
By Rabbi Berach Steinfeld
The Rishonim argue whether going from one town to another town, and thereby having differences in the way the letters are written, constitutes a psul. The Rosh in 3:11, the Shiltei Giborim in Hilchos Sefer Torah 3, and the Meiri in Shabbos 104a all conclude that there is no chashash in switching the form of the letters. On the other hand, the Ramban in Meseches Shabbos writes that all the letters have special reasons for why they are formed the way they are, and therefore changing them would render them pasul.
The question then arises: if one has the masoreh to use ksav Bais Yosef, can he be yotzei with tefillin or a Sefer Torah written in ksav Ari or ksav Velish, which is the ksav of the Sefardim? And what about the opposite case? The Rema in 36:1 says that changing the ksav is not a problem; nevertheless, there is a great inyan to be chosheish for the Ramban.
On one end, we find in the name of the Gra that since the mesorah of Ashkenaz is not to use ksav Ari, this should be maintained. We see that the Chazon Ish was very makpid not to use Ari ksav and felt that it would be le’ikuva. The Steipler, in Kraina De’Igrasa 2:78, writes that one should not believe the rumors claiming that the Chazon Ish later regretted this position.
On the other hand, the Maharsham in Mafteichos 2:120 writes that the Sefer Torah of the Ohr HaChaim Hakadosh was written in ksav Velish. The Chasam Sofer in Yoreh Deah 66 testifies that his rebbe, Rabbi Nosson Adler, had tefillin in which the letter tzaddik was written in ksav Ari. The Mishna Berura in 66:5 brings the Noda BiYehuda (80), who explains that whenever the Ramban was machmir, it applied only to letters rooted in the Gemara, and not to letters rooted in the Bais Yosef. The Ari himself held that all forms of ksav have valid sources.
LeMaaseh, despite the fact that many quote Rav Shach zt”l as having advised a grandchild of the Chasam Sofer that he did not need to switch his tefillin to ksav Bais Yosef, Reb Elyashiv zt”l held to the contrary. He maintained that if a person does most of his avoda in the Litvishe way, he would need to switch his tefillin to ksav Bais Yosef. The Mesoras Moshe relates a story in which someone brought Reb Moshe Feinstein to examine a letter in his tefillin. Reb Moshe said the letter itself was not a problem, but that the greatest hiddur would be for the person to switch all of his parshiyos to Bais Yosef.
Reb Chaim Kanievsky said that this applies only to tefillin or mezuzos. However, if one listens to krias HaTorah from a Sefer Torah written in ksav Ari, one is yotzei, even though lekatchila the Sefer Torah should be written in ksav Bais Yosef. Reb Chaim added that even the Chazon Ish held that one could be yotzei krias HaTorah and could even make a bracha on an Aliyah. His reasoning was that, according to the Rambam, one may make a bracha on a Sefer Torah that is pasul, and therefore it would not be a Bracha Levatala. The Brisker Rov, who held that lekatchilah one should use ksav Bais Yosef, would nonetheless be yotzei from a Sefer Torah written in ksav Ari when he was on vacation in Kreinitz before the Holocaust, and he would even take an Aliyah.
May we always be careful that what we read from is done kehalacha.
{Matzav.com}
