To Speak or Not To Speak

בס"ד
Moshe keeps on referring to his own speech impediment by the term "ערל שפתים" which is loosely translated as "thick lipped". Rashi teaches us that every instance where there is something coating or blocking a particular limb, it can be described as an "ערלה". When the Navi seeks to offer comfort to a wayward people, he tells the Yidden that Hashem will remove the 'orlah' from their hearts and they will be able to devote themselves to Him wholeheartedly.
We know that Moshe was 'thick lipped' since his unfortunate encounter with some hot coals in his infancy when Pharaoh wanted to be certain that he was not angling for the Egyptian throne. This may have caused Moshe some speech impediment, but in what way are his lips 'blocked' or sealed? Shouldn't Moshe more appropriately describe it as having handicapped lips? (As he does in Shemos 4:10 "כבד פה וכבד לשון" – heavy of lip and of tongue)
When Moshe pleads unable to fulfill G-d's mission due to his 'lips', Hashem answers him by appointing Aharon to do the talking. Why wouldn’t Hashem simply remove Moshe's blockage, in effect 'circumcising' his lips, and leave him to do the job?! Because having lips that are blocked is an asset and not one that Moshe wants to give up. Years of tending flocks of sheep in the wilderness had given Moshe time to introspect and hone a lofty spiritual character. This 'blockage' is not just a remnant of his coal scarred lips, it is actually an achievement on Moshe's part. How does having your lips blocked manifest itself? In the inability to speak.
The Chofetz Chaim quotes the saying that many limbs were given one 'gate' yet the tongue was given two, teeth and lips. The Gemara also says that if you would pay a selah (a coin) for the right to speak, you should pay double for the right to remain silent (Megilla 18a).
Moshe has, by virtue of his humility, and perhaps aided by his natural speech difficulties, chosen to place a third barrier upon his mouth, a blockage of the lips. This 'orlah' is what distinguishes him as the mouthpiece of the shechina par excellence, not the ability to orate in a polished fashion, but rather the conviction to stay quiet. This is what elevates him to the status of 'father of all the prophets'. Because prophecy has nothing to do with your own words, it is merely serving as a vessel for the holy words of the Ribonno Shel Olam.
Rav Shimshon Raphael Hirsch points out that Moshe doesn't just mention to Hashem that he is an 'areil sefasaim', he mentions it before Hashem (see Shemos 6:12, 30). The implication here is one of petition. Moshe is beseeching G-d and telling him, "Hashem, here I am, with an extra layer of watchfulness over my speech, how can I ruin that and come before Pharaoh?" Incredibly, Hashem agrees. Most of the mundane aspects of the back and forth dialogue were spared from the "פה שעתיד לדבר עם השכינה".
Through this extra barrier upon his speech, Moshe merited to be the one to storm the heavens and return with the Torah, our treasure for all time. What will we accomplish if we place a little barrier of our own?
Hatzlacha !!