Rebbe Nachman explains to us (Likutei Moharan I: 74-B:9) the meaning of, “The Torah of Hashem is perfect, meshivat nefesh (restoring the soul)” (T’hillim 19:8). In this psalm, the Torah of Hashem is likened to the sun, since both bring light to the eyes. Another explanation is that the sun at times harms and exacts punishment and at other times it is a “benevolent sun with healing in its wings” (Malakhi 3:20). Similarly, Hashem’s Torah “is [always] perfect, restoring the soul” and protects those who study it.
That “”The Torah of Hashem is perfect,” as Rebbe Nachman notes, alludes to the wisdom of the Torah, which he calls “speech with wisdom.” This is the soul’s life-force, as written in the Zohar (III, 85b), “Worthy are those who know the paths of Torah, who endeavor [to fulfill] it in an upright manner. They plant a tree of life on high, which has the power to heal.”
This is unlike a person who during Torah study stammers out the words and cannot understand their meaning. Such Torah study is less than perfect. Rebbe Nachman refers to this as “speech without wisdom,” which lacks the power to heal the soul’s affliction.
When we attain the wisdom of Torah, our soul is rectified and we elevate it to its root. For the wisdom of Torah is the root of all things, since Hashem created the worlds with the Torah (B’reishit Rabba 1:1). In fact, all the worlds are renewed by means of the wisdom of Torah.
We must strive to understand Hashem’s Torah, each according to one’s level. Since the Torah of Hashem is perfect, by means of understanding the wisdom of Torah, we come to the level of “speech with wisdom.” When we understand the Torah, we then experience “The Torah of Hashem is perfect, meshivat nefesh (restoring the soul).” At this point, the Torah is able to restore our soul, and has the power to heal the soul’s affliction.
Based on Likutei Moharan, Volume IX, BRI (See notes there)