This week's parsha begins with the words Eileh HaDevarim, these are the words. The Medrash Rabbah on the beginning of our parsha notes the contrast in Moshe and his development over the years. Originally Moshe testified about himself (Shmos, Chapter 4, Pasuk 10), Lo Ish Devarim Anochi, I am not a man of words. Now we read that Moshe has become a man of words with the statement of Eileh HaDevarim. How did this transformation take place?

The Medrash teaches that this transformation resulted from his involvement in Torah. While in Mitzrayim Moshe had not yet learned Torah and was not a man of words. Once Moshe learned Torah, he became a man of words and he became the conduit through which Bnei Yisrael received the Torah. And in the beginning of our parsha Moshe begins teaching and reviewing the Torah with Am Yisrael and therefore Moshe is described as a man of words precisely in his role as the ultimate teacher of Torah.

The Medrash later on gives a different explanation to the pasuk of Lo Ish Devarim Anochi. According to the later Medrash, Moshe is speaking about himself in comparison to Hashem. How can I go and speak to Bnei Yisrael on Your behalf? I am a mere mortal and You are the one who gives man the ability to speak. In comparison to You, Moshe cries out to Hashem, Lo Ish Devarim Anochi, I am not a man of words.

Yet in our parsha we find Moshe speaking words to Bnei Yisrael. Rav Tzadok explains that the words Eileh HaDevarim are the plural form of the words Zeh HaDavar. Rashi teaches in parshat Matos that Moshe was unique among the prophets in that he was the only one who prophesied with the words Zeh HaDavar. We explained there that Zeh HaDavar expresses a prophesy which is devoid of interpretation on the part of the Navi and is the direct word of Hashem. This is why Moshe is able to speak words. In comparison to Hashem he has nothing to say, but he can speak when he is being a loyal servant transmitting the exact words of Hashem to Bnei Yisrael.

The Sfas Emes teaches that a fundamental difference between Dibbur and Amirah is that Amirah doesn't necessary imply anyone is being spoken to; a response is not expected. An example would be (Bereishis, Chapter 27, Pasuk 41), Vayomer Eisav B'Libo, Eisav said to himself.Dibbur, however, is speaking to another and making an impression on them. There is a response which is expected.

Moshe Rabbeinu was able to speak in the beginning of our parsha because his words were the direct words of Hashem and therefore went straight to the hearts of Bnei Yisrael. They were not his own words which didn't have value compared to Hashem and might not have made an impression on others. This is why without teaching Torah Moshe considered himself not a man of Devarim; words which impact on another.

It comes out that the two statements in the Medrash are quite similar. When Moshe learned Torah, the first Medrash teaches, he became able to speak. This is because Dibbur is defined by its impact and one can truly impact only when he teaches Torah, the ultimate words of truth.

We are about to commemorate Tisha B'Av the day of mourning over the destruction of the Beis Hamikdash. One of the characteristics of a mourner is that he doesn't speak, Avel Ein Lo Peh. The Gemara in Moed Katan 21B explains his limitations of speech and how it evolves during his seven day mourning period. Perhaps the way we can get up from our mourning for the Beis Hamikdash is by developing speech along the model of Moshe Rabbeinu and becoming an Ish Devarim. By speaking words of Torah, words of truth, we can develop a mouth. By impacting positively upon others with our words we can undo the sin of Sinas Chinam, baseless hatred, and B'Ezrat Hashem help bring Mashiach and the rebuilding of the Beis Hamikdash, Bimheirah B'Yamainu, Amen.

Good Shabbos