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<p class="MsoNormal">A number of sources indicate that the Sifrei Torahs we now
have in our possession may not be the exact (letter for letter) same one as was
given to Moshe Rabeinu:</p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Yerushalmi Taanit 4:2 and Soferim 6:4 mention an episode
where 3 Sifrei Torah were found in the Azara of the <st1:place w:st="on"><st1:placename w:st="on">Second</st1:placename> <st1:placetype w:st="on">Temple</st1:placetype></st1:place>
with varying texts. They used the majority rule of 2 out of 3 to determine
accuracy going forward.<span style=""> </span>This method
worked Halachically (perhaps bidieved), but it does not guarantee that
resultant Sifrei Torot was/are free of errors.</p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Kiddusin 30a mentions the Vav of Gachon as the middle letter
of the Torah.<span style=""> </span>Also discussed there are the
exact number of words and verses in the Torah.<span style="">
</span>For our purposes, what comes out, is that at the very least, that at the
time of the Gemara they were not expert in chaser and yeter. </p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">The Rambam in Hil. ST, 8:4 wrote about scrolls that had been
corrected using the Ben-Asher scroll that he himself used.</p>
<p class="MsoNormal">The Rama writes in Sefer Mesoret Syag Latorah, that the
scrolls in their possession were in great disaccord.</p>
<p class="MsoNormal">Rabbi Yom Tov Lippman in Tikkun Sefer Torah writes that the
scribes in his day were ignoramuses and that the scholars were paying no
attention to the matter. </p>
<p class="MsoNormal">Tosafot on Shabbas 55b says that the Sifrei Torot (Sefarim)
at the time of the Gemara were different than what Tosafot had.<span style=""> </span></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">There are also many places in Nach and Talmud, where verses
in the Torah are quoted differently when compared to our versions of Torah
texts.<span style=""> </span>Rashba (att. to Ramban 232, mentioned
by Gil Student) says that Sifrei Torah should not be changed to reflect different
versions as quoted in the Talmud.<span style=""> </span>This
shows that at least there was discussion of variant readings at the time. </p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Gil Student 2001 in Parshas Vayera Challenge and other
sources on Tikkun Soferim indicate that the Ktav of the Torah (Ktave Ivrit or
Ktav Ahsurit) nowadays may be different that what was given to Moshe Rabeinu.<span style=""> </span>Also brought down is that Rashi and Rashba
may have understood that the Soferim actually made changes to Torah texts, for
various reasons.</p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Halachic issues such as making a bracha on a Sefer Torah
(ST) by a sofer writing it, making a bracha on an Aliya, reading a pasul ST
publicly on Shabbas (Rashba and R. Asher hold there is no justification and no
purpose in doing so), and fulfilling the mitzvah of writing a ST in cases of
doubt are all discussed, and for the most part ruled leniently upon. <span style=""> </span>See Shulchan Aruch OC 143:4, and Mishna
Berura.</p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">A number of Halachic Issues however that I have not seen or
heard of discussed include:</p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><st1:street w:st="on"><st1:address w:st="on">Yemenite ST</st1:address></st1:street>:<span style=""> </span>The Yemenite ST has at least 3 differences
(some say 9) when compared to our ST.<span style="">
</span>They make a bracha on reading the Torah, and so do we.<span style=""> </span>They may (I do not know) say Zot Hatorah
during Hagbah, while we for sure do.<span style=""> </span>Is
this incongruous?<span style=""> </span>How can we (and
perhaps they) both claim to have a correct version at the same time?</p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">If someone from a Sefardi or Ashkenazi background, davened
at a Yemenite minyan, would he be allowed to make a Bracha on an Aliya, seeing
as his mesorah is different?<span style=""> </span>Would he
have to fast if CV a ST was dropped in front of him?<span style=""> </span>(According to Sfardi/Ashkenazi tradition, the
<st1:street w:st="on"><st1:address w:st="on">Yemenite ST</st1:address></st1:street>
should be viewed as Pasul, and thus perhaps not necessitating a fast.)</p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Rambam Pr. No. 8 and Zot Hatorah said during Hagbah, both
state that the ST we have today is the same as that was given to Moshe
Rabeinu.<span style=""> </span>If we say either of these two
statements, and/or teach them to our children or Baalei Teshuvot (Aish Hatorah
is big on Rambam No. 8), are we (or the Yemenites or both) not over on 1.
Midvar Sheker Tirchak 2. Ganeivas Daat and 3. Lifnei Iver (in the sense that
they may tell it to someone else) if in fact it turns out that someone does not
have an accurate (to the letter) ST? </p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">We are not doubting that the essence of the ST that we have
today is the same as what Moshe Rabeinu had, but only that in actual Letters
and/or Script, it may not be 100% <span style=""> </span>exactly the same.<span style=""> </span></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Finally, should a Sofer be required, in advance to inform
potential purchasers of ST and/or his services, about the current situation
regarding ST?<span style=""> </span>Should he be required to
fully disclose, that the person purchasing a ST may only be fulfilling the
mitzvah to write a ST in a Bidieved manner?<span style="">
</span>If he does not fully disclose this, is the resultant sale tainted?</p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Happy Zot Chanukah….</p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Note: I checked as many sources as I could, but some I
brought down only second hand, mostly from AishDas and YUTorah.org.</p></td></tr></table>