The Kollel replies:
1)
The Gemara tells us that Rebbi Yishmael said to Rebbi Meir that if he
is not careful he could "destroy the world." That is why Rashi (DH Im)
chooses the example of omitting the Alef from "Elokim Emes" which would
make it look as though Hashem is "Mes" Chas v'Shalom. This is an example
of destroying the world by making a mistake in one letter. Similarly,
if one writes "Acher" instead of "Echad" this destroys the world because
people might thnk that Hashem is "another" Chas v'Shalom.
2)
In contrast, if, in Bamidbar 5:20, one wrote "mi'Bal'arei" instead of
"mi'Bal'adei," this is meaningless since "mi'Bal'arei" does not mean
anything. The Sefer Torah might be Pasul, but it will not destroy the
world by causing mistakes in belief.
3)
In addition, it may be that the Sefer Torah which reads "mi'Bal'arei"
instead of "mi'Bal'adei" is kosher b'Di'eved according to the Rambam if
one has no other Sefer Torah from which to read. The source for this is
the Beis Yosef on the Tur (Orach Chayim 143, DH v'Kasuv) who cites the
Rambam who permitted reading, and making a Berachah, on a Pasul Sefer
Torah in a place where no other Sefer is available. There is a lot of
discussion about whether one can rely on this, and whether the Rambam
really said this. However, see the Mishnah Berurah (OC 143:29) who says
that there are ways that sometimes one can be Yotzei b'Di'eved with a
Sefer Torah that is Pasul.
3)
But if the Sefer Torah read "Acher" instead of "Echad," or "Mes"
instead of "Emes," everyone would agree that one is not Yotzei even
b'Di'eved with a Sefer Torah that destroys the world.
4)
The context of Rebbi Yishmael and Rebbi Meir is not only Parshas Sotah,
but also the general issue that a Sofer always must be very caeful not
to make mistakes.
Dovid Bloom
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