I am in the process of organising a sefer Torah for a family who's patriarch recently passed away. The extended family wants to commission a sefer in his memory, to be shared by the various children and grandchildren, and used at family simchos and the like. The sefer would be housed at different shuls for different periods.
They chose to have the sefer written in Ksav Arizal, since most of the family is Chasidish. (Some are Chabad Chassidim, some are Gerer Chassidim, and some are non Chassidic (but they don't mind Arizal).
But the real issue of contention is if the "pitzuei DAKKAH" should be written with a Hey (the way most write it today) or an Aleph (the way Chabad (and Temanim) write it. Years ago, this would likely have been less of an issue as this matter has definitely grown more contentious and political (on both sides) in recent history.
The Chabad Shul attended by some family members would not likely use the sefer if it was written with a Hay. Conversely, the non Chabad shules would not want to use it with an Aleph. It is a very real problem that could potentially jeapordise the project and potentially alienate certain family members.
In the past, I have changed the spelling when a sefer has moved to a shul that wants me to adjust it to their minhag. But this is not really something one should plan to do from the outset. Nor can this really be done practically more than a few times. It's not the solution.
A possible solution that was suggested was to have the sofer write the yeriya that has the "pitzuei dakkah" twice, one with the aleph and one with the hay. So if shared around, the yeriya could be switched prior to being housed at the shul based on the shuls minhag.
I was unsure as to the halachic implications of such a solution. While it would be ideal for the sake of peace in this particular situation, it may not be right to do this. I wonder what others think. Please feel free to comment.