Midrasz do Powtórzonego Prawa 1:1

"These are the words" - Halakhah: Is a Jewish person permitted to write a Torah scroll in any language? This is what the Sages taught: The only difference between scrolls and Tefillin or Mezuzot is that scrolls may be written in any language. Rabban Gamliel says: One is not even permitted for scrolls unless they are written in Greek. What is Rabban Gamliel's reasoning that one it is permissible to write a Torah scroll in Greek? This is how our Rabbis taught: Bar Kappara said: It is written, "May God extend Yephet, may he dwell in the tents of Shem," (Gen. 9:27) that the words of Shem may be spoken in the language of Yephet - therefore it is permitted that they be written in the Greek language. 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.

(Devarim 1:1) "These are the words which Moses spoke, etc.": Now did Moses prophesy only these? Did he not write the entire Torah, viz. (Ibid. 31:9) "And Moses wrote this Torah"? What, then, is the intent of "These are the words"? We are hereby taught that they were words of rebuke, viz. (Ibid. 32:15) "And Yeshurun grew fat and it kicked, etc."

(Deut. 1:1:) THESE ARE THE WORDS (elleh hadevarim). May the name <of the Holy One> be blessed and may his memory be exalted.¹Tanh., Deut. 1:1. All the miracles that he did for Israel in the wilderness, he is likewise going to do in Zion. It is written concerning the wilderness (ibid.): THESE ARE THE WORDS; and it is written concerning Zion (in Is. 42:16): I WILL TURN DARKNESS BEFORE THEM INTO LIGHT AND ROUGH PLACES INTO LEVEL GROUND. THESE THINGS (elleh hadevarim) [I WILL DO, AND I WILL NOT FORSAKE THEM]. It is written concerning the wilderness (in Exod. 20:15 [18]): NOW ALL THE PEOPLE SAW THE THUNDERINGS (qol in the plural); and it is written concerning Zion (in Jer. 7:34): <AND I WILL PUT AN END … > TO THE SOUND (qol) OF JOY AND THE SOUND (qol) OF GLADNESS, THE VOICE (qol) OF THE BRIDEGROOM <AND THE VOICE (qol) OF THE BRIDE>. It is written concerning the wilderness (in Ps. 68:9 [8]): THE EARTH QUAKED; and it is written concerning Zion (in Hag. 2:6): I WILL CAUSE THE HEAVENS AND THE EARTH TO QUAKE. It is written concerning the wilderness (in Exod. 13:21): AND THE LORD WENT BEFORE THEM BY DAY; and it is written concerning Zion (in Is. 52:12): FOR THE LORD SHALL GO BEFORE YOU. It is written concerning the wilderness (in Deut. 30:9): FOR THE LORD SHALL BE GLAD OVER YOU AGAIN; and it is written concerning Zion (in Is. 65:19): I WILL ALSO REJOICE IN JERUSALEM AND BE GLAD IN MY PEOPLE. [<Also> (according to Is. 35:1): THE WILDERNESS AND THE ARID LAND SHALL BE GLAD.] What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5 [3]): I WILL MAKE HER LIKE A WILDERNESS [AND RENDER HER LIKE AN ARID LAND]. For that reason Isaiah has said (in Is. 35:1): THE WILDERNESS <AND THE ARID LAND> SHALL BE GLAD. Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2:) SHE (i.e., Jerusalem) HAS RECEIVED FROM THE HAND OF THE LORD DOUBLE FOR ALL HER SINS.²Lam. R. 1:22 (57). So for that reason Isaiah has comforted her doubly (in vs. 1) COMFORT, O COMFORT <MY PEOPLE, SAYS YOUR GOD>. <Similarly> (in Is. 51:12): I, I <AM THE ONE WHO COMFORTS YOU>. <Also> (in Is. 51:9): AWAKE, AWAKE, <PUT ON STRENGTH, O ARM OF THE LORD>! <Also> (in Is. 51:17): ROUSE YOURSELF, ROUSE YOURSELF! <ARISE, O JERUSALEM … !> <Also> (in Is. 61:10): I WILL BE GLAD WITH REJOICING <IN THE LORD>. <Also> (in Is. 35:1–2) <THE WILDERNESS AND THE ARID LAND SHALL BE GLAD …;> IT SHALL BLOSSOM WITH BLOSSOMS.