A historical analysis of the differences between Ashkenazic scribal styles, namely, the Arizal and the Beth Yosef

Overview & Synopsis

Modern sofrei StaM (Torah scribes) use basically one of two versions of Ashkenazic Hebrew square script: that of the Beth Yosef or that of the Arizal.The two writing styles are named after two contemporaries who lived and died in the town of Safed, which was then considered Ottoman Syria.The Beth Yosef script is named after Rabbi Yosef Caro’s (1488 –1575) monumental work, the Beth Yosef, in which he devotes particular attention to the shapes of the letters of the Hebrew alphabet. The Arizal script, which differs from the former with respect to a number of letters, was based on the teachings of Rabbi Isaac Luria Ashkenazi (1534 -1572, commonly known as the “Ari” (meaning 'lion'), or the “Arizal,” (“the Ari of blessed memory”). The Ari led a group of scholars in the mystical study of the Kabbalah.While the former script is generally used in Ashkenazic Torah scrolls, the latter is particularly characteristic of Hassidic communities.My chosen theme, namely, the historical development of Hebrew letters, their division into two main branches, the religious decisions that impacted their development as well as their historical analysis, have thus far been overlooked in scholarship. To the best of my knowledge, the topic has not yet been treated in view of the significant palaeographic and halakhic aspects of Hebrew writing. My proposed scope of research will extend back to 12th century.In my research, I seek to show that the 'reverse' Yod of the Tzadi was not characteristic only of Sepharadic Jewry, but, as attested in old Ashkenazic manuscripts, part of the ancient Ashkenazic tradition. As such, I suggest that this reverse yod did not originate in the Kabbalistic tradition identified with Rabbi Isaac Luria Ashkenazy (a.k.a. Arizal), and even less in the Hassidic movement that spread in the 18th century. The same can be said about the Vav-shaped left part of the Shin, Tet and Ayin, and about the protruding left side of the left foot of the Aleph as well as the other letters distinguishing the script of the Arizal from that of the Beth Yosef.The purpose of my research is several-fold: I aim investigate the letters of the Hebrew alphabet which distinguish one version of Ashkenazic writing from the other - using the terms used today (which are not the most accurate ones) - the Beth Yosef and Arizal: How the letters in question appeared in different periods looked, how they developed and what historical events (rabbis' decisions, spread of books; geographic and demographic changes that took place in Ashkenazic communities) might have facilitated this evolution.The method used for this researchIn order to discuss in depth the topics I deal with in my thesis, historical scripts should be examined. Yet not all square scripts fit this purpose, as halakhic rules were not followed strictly in all manuscripts, such as mahzorim (festival prayer books). The script used in Torah scrolls, by contrast, is ideal, because, due to the scrolls’ ritual role, the relevant rules were strictly respected. From the point of view of research, however, such an examination is problematic, as Torah scrolls are generally not dated, except for individual cases where we find an inscription on the atzei hayim (the wooden poles to which the parchment of the Torah scroll is attached).To solve this problem, I decided to concentrate on the four medieval Torah scrolls from Erfurt, Germany. The Jewish community of Erfurt was plundered in 1349 in the wake of the plague known as the 'Black Death.' These scrolls are now housed in the Berlin State Library.An analysis of the letters of the Erfurt Torah scrolls yields that the elements of the Hebrew letters that differ between the two writing styles more strongly resemble the script known as Arizal than they resemble the script known as Beth Yosef. In my conclusion, I suggest possible reasons for the changes that resulted in the two different Ashkenazic writing styles.