אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֵּר מֹשֶׁה וְגוֹ'. אָמְרוּ יִשְׂרָאֵל, אֶתְמוֹל אָמַרְתָּ, לֹא אִישׁ דְּבָרִים אֲנֹכִי, וְעַכְשָׁו אַתָּה מְדַבֵּר כָּל כָּךְ. אָמַר רַבִּי יִצְחָק, אִם אַתָּה חַיָּךְ, שְׁנֵה אֶת הַתּוֹרָה וְהִתְרַפֵּא. מֹשֶׁה כְּבָר לָמַד אֶת כָּל הַתּוֹרָה. בַּמִּדְבָּר בָּעֲרָבָה מוֹל סוּף. זֶה שֶׁאָמַר הַכָּתוּב: אָז יְדַלֵּג כְּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם (ישעיה לה, ו). בֹּא וּרְאֵה כְּשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה (שמות ג, י). אָמַר לוֹ מֹשֶׁה, בַּיָיא אַתָּה מַעֲבִיר עָלַי, לֹא אִישׁ דְּבָרִים אֲנֹכִי (שם ד, י). אָמַר לוֹ: שִׁבְעִים לָשׁוֹן עוֹמְדִין בְּפַלְטְרִין שֶׁל פַּרְעֹה, שֶׁאִם יָבֹא אָדָם אֶחָד מִמָּקוֹם אַחֵר, מְדַבְּרִים עִמּוֹ בִּלְשׁוֹנוֹ. וַאֲנִי הוֹלֵךְ בִּשְׁלִיחוּתְךָ, וְהֵם בּוֹדְקִין אוֹתִי לוֹמַר, שֶׁאֲנִי שְׁלוּחוֹ שֶׁל מָקוֹם, וְגָלוּי לִפְנֵיהֶם שֶׁאֵינִי יוֹדֵעַ לְהָשִׂיחַ עִמָּהֶם. אֵין שׂוֹחֲקִין עָלַי לוֹמַר, רְאוּ שָׁלִיחַ שֶׁל מִי שֶׁבָּרָא הָעוֹלָם וְאֶת כָּל הַלְּשׁוֹנוֹת, אֵינוֹ יוֹדֵעַ לִשְׁמֹעַ וּלְהָשִׁיב. הֱוֵי, בַּיָיא, לֹא אִישׁ דְּבָרִים אֲנֹכִי. הֵן אֲנִי עֲרַל שְׂפָתַיִם (שם ו, ל). אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וַהֲרֵי אָדָם הָרִאשׁוֹן שֶׁלֹּא לִמְּדוֹ בְּרִיָּה, מִנַּיִן הָיָה יוֹדֵעַ שִׁבְעִים לָשׁוֹן, שֶׁנֶּאֱמַר: וַיִּקְרָא לָהֶם שֵׁמוֹת (בראשית ב, כ). שֵׁם לְכָל הַבְּהֵמָה אֵין כְּתִיב כָּאן, אֶלָּא שֵׁמוֹת. וְאַתָּה אוֹמֵר, לֹא אִישׁ דְּבָרִים אֲנֹכִי. בְּסוֹף אַרְבָּעִים שָׁנָה שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, הִתְחִיל מְפָרֵשׁ הַתּוֹרָה בְּשִׁבְעִים לָשׁוֹן, שֶׁנֶּאֱמַר: בֵּאֵר אֶת הַתּוֹרָה הַזֹּאת. הַפֶּה שֶׁאָמַר, לֹא אִישׁ דְּבָרִים אֲנֹכִי, אָמַר אֵלֶּה הַדְּבָרִים. וְהַנָּבִיא צָוַח וְאָמַר, אָז יְדַלֵּג כְּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם (ישעיה לה, ו). לָמָּה, כִּי נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה (שם). לְכָךְ נֶאֱמַר: אֵלֶּה הַדְּבָרִים.
(Deut. 1:1:) “These are the words that Moses spoke….” Israel said, “Yesterday you said (in Exod. 4:10), ‘I am not a man of words.’ And now you are speaking so much?” Rabbi Isaac said, “If you are impeded in your speech, recite the Torah and you will be healed, [as] Moshe already studied all of the Torah.” (Deut. 1:1, cont.:) “Through the wilderness, in the Arabah near Suph.” This text is related (to Is. 35:6), “Then the lame shall leap like a hart, and the tongue of the dumb shall shout for joy.” Come and see. When the Holy One, blessed be He, said to Moses (in Exod. 3:10), “I will send you unto Pharaoh,” Moses said to Him, “You are doing me an injustice. (Exod. 4:10), ‘I am not a man of words.’” He said to Him, “Seventy languages are spoken in Pharaoh's palace. Thus if a man comes from another place, they speak with him in his own language. When I go on Your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying, ‘Look at the agent of the One who created the world and all its languages! Does he not know how to listen and reply?’ See here, something is wrong! (Exod. 4:10:) ‘I am not a man of words,’ (Exod. 6:12) ‘For I have uncircumcised lips (i.e., a speech impediment).’” The Holy One, blessed be He, said to him, “But look at the first Adam. Since no creature taught him, where did he [come to] know seventy languages? It is so stated (in Gen. 2:20), ‘And he gave names to (them).’ ‘A name for every beast’ is not written here but rather ‘names’ (in the plural, i.e., a name for each and every beast in seventy languages). And you say, (Exod. 4:10) ‘I am not a man of words.’” At the end of forty years [from] when Israel left Egypt, [Moses] began to elucidate the Torah in seventy languages, as stated (in Deut. 1:5), “he elucidated this Torah.” The mouth that said (in Exod. 4:10), “I am not a man of words,” [then] said (in Deut. 1:1), “These are the words.” The prophet [thus] cries out and says (in Is. 35:6), “Then the lame shall leap like a hart, and the tongue of the dumb shall shout for joy.” Why? (Ibid., cont.:) “Because waters shall break forth in the wilderness and streams in the desert.” It is therefore stated (in Deut. 1:1), “These are the words.”
We see Moshe, who had a lisp was healed through the power of the Torah
Another Medrash also explains
אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא רְאֵה לְשׁוֹנָהּ שֶׁל תּוֹרָה מַה חֲבִיבָה שֶׁמְרַפֵּא אֶת הַלָּשׁוֹן, מִנַּיִן, שֶׁכֵּן כְּתִיב (משלי טו, ד): מַרְפֵּא לָשׁוֹן עֵץ חַיִּים, וְאֵין עֵץ חַיִּים אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. וּלְשׁוֹנָהּ שֶׁל תּוֹרָה מַתִּיר אֶת הַלָּשׁוֹן
The Holy Blessed One said: See how the language of the Torah is so dear that it heals the tongue! From where do we know this? Since it is written, "A healing tongue is a tree of life," (Pro. 15:4) and the "tree of life" only refers to the Torah, as it is said, "it is a tree of life to those who grasp onto her," (Pro. 3:18). The language of the Torah makes the tongue fluent.
Torah has the power to do many things, heal people, it can even provide financial support according to the Rambam.
The obvious question is: many people learn yet it has no obvious effect of them. Does torah work or is it a scam?
Look at the words... very important
וְלֹא שֵׁבֶט לֵוִי בִּלְבַד אֶלָּא כָּל אִישׁ וְאִישׁ מִכָּל בָּאֵי הָעוֹלָם אֲשֶׁר נָדְבָה רוּחוֹ אוֹתוֹ וֶהֱבִינוֹ מַדָּעוֹ לְהִבָּדֵל לַעֲמֹד לִפְנֵי ה' לְשָׁרְתוֹ וּלְעָבְדוֹ לְדֵעָה אֶת ה' וְהָלַךְ יָשָׁר כְּמוֹ שֶׁעֲשָׂהוּ הָאֱלֹהִים וּפָרַק מֵעַל צַוָּארוֹ על הַחֶשְׁבּוֹנוֹת הָרַבִּים אֲשֶׁר בִּקְּשׁוּ בְּנֵי הָאָדָם הֲרֵי זֶה נִתְקַדֵּשׁ קֹדֶשׁ קָדָשִׁים וְיִהְיֶה ה' חֶלְקוֹ וְנַחֲלָתוֹ לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים וְיִזְכֶּה לוֹ בָּעוֹלָם הַזֶּה דָּבָר הַמַּסְפִּיק לוֹ כְּמוֹ שֶׁזָּכָה לַכֹּהֲנִים לַלְוִיִּם. הֲרֵי דָּוִד עָלָיו הַשָּׁלוֹם אוֹמֵר (תהילים טז ה) "ה' מְנָת חֶלְקִי וְכוֹסִי אַתָּה תּוֹמִיךְ גּוֹרָלִי":
In order to serve Hashem, one needs to follow these instructions. Each of these. It is so important for each detail that the Rambam even highlighted them!
When someone serves Hashem and delves totally into the world of Torah and Hashem (note: the Rambam requires public work to be put on the side but not family affairs)
Do we delve that much into Torah? Do we value Torah that much?
Then we wonder why it does not work!
It's like having a beautiful expensive wine without being able to taste the flavour of it. Are you drinking wine? Yes, are you enjoying it? No, it's a waste of wine!
