Tikun Sofrim

 רש"י בראשית פרק יח פסוק כב (פרשת וירא)

(כב) ויפנו משם - ממקום שאברהם ליוום שם:

ואברהם עודנו עומד לפני ה' - והלא לא הלך לעמוד לפניו אלא הקדוש ברוך הוא בא אצלו ואמר לו (פסוק כ) זעקת סדום ועמורה כי רבה, והיה לו לכתוב וה' עודנו עומד לפני אברהם, אלא תיקון סופריםד הוא זה (אשר הפכוהו ז"ל לכתוב כן):

Rashi (Bereishis 49:07)ABRAHAM STOOD YET BEFORE THE LORD — But surely it was not he (Abraham) who had gone to stand before Him, but it was the Holy One, blessed be He, Who had come to him and had said to him, “Because the cry of Sodom and Gomorrah is great” and it should therefore have written here, “And the Lord stood yet before Abraham”? But it is a variation such as writers make to avoid an apparently irreverent expression (Genesis Rabbah 49:7) (which our Rabbis, of blessed memory, altered, writing it thus).

Bereishis Rabbah (49:07) AND THE MEN TURNED (WAYYIFENU) FROOM THENCE (XVIII, 22). This proves that angels have no back.5 AND THEY WENT TOWARD SODOM; BUT ABRAHAM STOOD YET BEFORE THE LORD. R. Simon said: This is an emendation of the Soferim, for the Shechinah was actually waiting for Abraham.

Maharal(Bereishis 18:22)גור אריה בראשית פרק יח פסוק כב (פרשת וירא)

תיקון סופרים. אין הפירוש חס ושלום שהסופר כתב כך בתורה, חלילה לומר כך, אלא פירוש שהתורה כתבה דרך כבוד כלפי מעלה כמו שדרך הסופרים לכתוב דרך כבוד, וכמו שהתורה שהיא מדברת בלשון בני אדם (ברכות לא ע"ב) - כך כתבה לך גם כן כמו שדרך הסופרים לכתוב ולדבר, ולפיכך אמרו (ב"ר מט, ז) 'תיקון סופרים הוא', רוצה לומר ענין זה הוא תקון סופרים - כמו שדרך הסופרים לעשות - כתב בתורה:

Maharal (Bereishis 18:22) It is not to be understood that the scribe wrote in the Torah but the explanation is that the Torah wrote a way of honor as the way of the scribes to write a way of honor, and as the Torah that speaks in the language of men  - so it also wrote to you as the way The scribes write and speak, and therefore they said 'Correcting scribes is', wanting to say that this matter is correcting scribes - as is the way of the scribes - He wrote in the Torah:

Tanchuma (Bereishis 04:06)  R. Simon said: See what is written (in Gen. 18:22): AND THE MEN TURNED FROM THERE AND WENT TO SODOM, BUT ABRAHAM WAS STILL STANDING BEFORE THE LORD. Should it not rather have said, "And God was still standing"? < There is here >, however, a scribal emendation. Ergo {it says} (in Ps. 18:36 = II Sam. 22:36): AND YOUR HUMILITY HAS MAGNIFIED ME.

Tanchuma (Bereishis 16:02) Similarly it is written: For he who toucheth thee toucheth the apple of his eye (Zech. 2:12). “My eye” should be written here, for it refers, as it were, to the Heavenly One. However, the text was modified by the scribes of the Great Synagogue. The verse Ye say also: “Behold, what a weariness is it! And ye have snuffed at it” (Mal. 1:13) was likewise altered. The verse I will judge his house forever, for the iniquity, in that he knew that his sons did bring a curse on themselves, and he rebuked them not (I Sam. 3:13) was also modified. In the like manner, the verse Why hast thou set me as a mark for thee, so that I may burden to myself (Job 7:20) was changed. The verse Art not Thou from everlasting, O Lord, My God, my Holy One? We shall not die (Hab. 1:12) was modified also. Again the verse Hath a nation changed its gods which are yet no gods? But My people hath changed its glory for that which doth not profit (Jer. 2:11) was altered. Similarly, Thus they exchange their glory for the likeness of an ox that eateth grass (Ps. 106:2) was changed. The verse I will change their glory to shame (Hos. 4:7) was likewise modified. In the case of Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job (Job 32:3) they changed the text. Similarly, but Abraham stood yet before the Lord (Gen 18:22) is another illustration of this. Again, in the verse And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favor in Thy sight, and let me not look upon my wretchedness (Num. 11:15) they changed the text. Similarly in the passage Let her not, I pray, be as one head, of whom the flesh is half consumed when He cometh out of his mother’s womb (ibid. 12:12) they altered the verse. And likewise, the verse What portion have we in David? Neither have we inheritance in the son of Jesse; to your tents, O Israel; now see to thine own house, David. So Israel departed unto their tents (I Kings. 12:16) was altered, for in the Second Book of Chronicles (10:16) it is written concerning this episode to his tent rather than unto their tents.

הכתב והקבלה בראשית פרק יח פסוק כב (פרשת וירא)

(כב) ואברהם עודנו עומד לפני ה'. ה"ל לכתוב וה' עודנו עומד לפני אברהם אלא תקון סופרים הוא זה (רש"י מרבותינו בראשית פ' מ"ט), אין הכוונה לומר ששינה שום אדם דבר מה בתורתינו הקדושה חלילה כי אין אדם בעולם שיזייף ספר ויאמר אני זייפתי ותקנתי כך וכך ואיך יאמרו תקון סופרים הוא זה אבל כונתם בזה (כמ"ש בעל העקרים מ"ג פכ"ב) שלפי ענין משך הפרשה היה ראוי להיות כן, ומה ששינה הכתוב לא היה אלא כסופר המתקן דבריו דרך כבוד כלפי מעלה.