Daf 25b (דַּף כ״ה ע״ב)

So too below (אוּף הָכִי נָמֵי לְתַתָּא), when a person completes his body through those commandments of the Orayta (כַּד בַּר נָשׁ יַשְׁלִים גּוּפֵיהּ בְּאִינּוּן פִּקּוּדִין דְּאוֹרַיְיתָא), there is no day that does not come to be blessed from him (לֵית לָךְ כָּל יוֹמָא דְּלָא אַתְיָיא לְאִתְבָּרְכָא מִנֵּיהּ). And when they are blessed from him (וְכַד אִינּוּן אִתְבָּרְכָאן מִנֵּיהּ), then life and healing depend on him from above (כְּדֵין חַיִּין וְאַסְוָותָא תַּלְיָין עָלֵיהּ מִלְּעֵילָּא). Who causes it? (מַאן גָּרִים לֵיהּ) Those are the days of the year (אִינּוּן יוֹמֵי שַׁתָּא). The days of the year, just as they are blessed above from the secret of Adam (יוֹמֵי שַׁתָּא, כְּמָה דְּאִתְבָּרְכָאן מִלְּעֵילָּא מֵרָזָא דְּאָדָם), so too are they blessed below from the secret of Adam (הָכִי נָמֵי אִתְבָּרְכָאן מִתַּתָּא מֵרָזָא דְּאָדָם).

Happy are Yisrael in this world (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּהַאי עָלְמָא), in these commandments of the Orayta (בְּאִלֵּין פִּקּוּדִין דְּאוֹרַיְיתָא), for they are called Adam (דְּאִקְרוּן אָדָם), as it is written (Ezekiel 34) You are Adam (דִּכְתִּיב אָדָם אַתֶּם). You are called Adam (אַתֶּם קְרוּיִים אָדָם), but the worshippers of stars and constellations are not called Adam (וְעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת לָא אִקְרוּן אָדָם). And because Yisrael is called Adam (וּבְגִין דְּיִשְׂרָאֵל אִקְרֵי אָדָם), they are obligated to engage in those commandments of the Orayta (אִית לוֹן לְאִשְׁתַּדְּלָא בְּאִינּוּן פִּקּוּדִין דְּאוֹרַיְיתָא), to become all one, in the mystery of Adam (לְמֶהֱוֵי כֹּלָּא חַד, בְּרָזָא דְּאָדָם). When Kudsha Berikh Hu gave the Orayta to Yisrael at Mount Sinai (כַּד יָהַב קוּדְשָׁא בְּרִיךְ הוּא אוֹרַיְיתָא לְיִשְׂרָאֵל עַל טוּרָא דְּסִינַי), the first word was Anochi (מִלָּה קַדְמָאָה אִיהוּ אָנֹכִי). Anochi ascends to many secrets and supernal worlds (אָנֹכִי סַלְּקָא לְרָזִין עָלְמִין סַגִּיאִין). And here is the secret of the first commandment (וְהָכָא אִיהוּ רָזָא דְּפִקּוּדָא קַדְמָאָה), to know Him in general (לְמִנְדַּע לֵיהּ בִּכְלָלָא). For it is written Anochi (בְּגִין דִּכְתִּיב אָנֹכִי), behold, it alludes that there is a supreme ruling God over the world (הָא קָא רָמִיז, דְּאִית אֱלָהָא שַׁלִּיטָא עִלָּאָה עַל עָלְמָא), as it is said (Devarim 4): For Hashem your God is a consuming fire (כְּמָה דְאַתְּ אָמֵר כִּי יְיָ' אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא). This first commandment is in general (פִּקּוּדָא קַדְמָאָה בִּכְלָל). In particular: for it is written Hashem your God (בִּפְרָט: בְּגִין דִּכְתִּיב, ה' אֱלֹהֶיךָ), this is particular (דָּא פְּרָט), and this is general and particular (וְדָא כְּלָל וּפְרָט). The first commandment (פִּקּוּדָא קַדְמָאָה), which must be known at the beginning and at the end (דְּאִצְטְרִיךְ לְמִנְדַּע בְּרִישָׁא וּבְסוֹפָא), as we have established (כְּמָה דְּאוֹקִימְנָא). (Thus concludes the passage of Ra‘aya Meheimna) (ע''כ רַעְיָא מְהֵימְנָא).

(Exodus 6) And Moshe spoke thus to the Children of Yisrael, but they did not listen to Moshe because of shortness of spirit (וַיְדַבֵּר מֹשֶׁה כֵּן אֶל בְּנֵי יִשְׂרָאֵל וְלֹא שָׁמְעוּ אֶל מֹשֶׁה מִקּוֹצֶר רוּחַ). What is shortness of spirit? (מַאי מִקּוֹצֶר רוּחַ). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): that they were not abundant, nor receptive to Ruach (דְּלָא הֲווֹ נְפִישֵׁי, וְלָא הֲווֹ לְקִיטֵי רוּחָא). Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן): shortness of spirit means (מִקּוֹצֶר רוּחַ): that until the Jubilee (יובלא) went forth to bestow upon them expansion, and the later Ruach had not yet ruled to establish governance, then the Ruach was blocked (דְּעַד לָא נָפַק יוֹבְלָא, לְמֵיהַב לוֹן נְפִישׁוּ. וְרוּחַ בַּתְרָאָה, עַד לָא שַׁלְטָא לְמֶעְבַּד נִימוּסֵי, וּכְדֵין הֲוָה עָאקוּ דְּרוּחָא). Who is it? That Ruach we mentioned (מַאן אִיהוּ. רוּחַ בַּתְרָאָה דְּקַאמְרָן). p5-46

Come and see (תָּא חֲזֵי), it is written (Exodus 6) Behold, the Children of Yisrael did not listen to me; how then will Pharaoh listen to me, and I am of uncircumcised lips? (הֵן בְּנֵי יִשְׂרָאֵל לֹא שָׁמְעוּ אֵלַי וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה וַאֲנִי עֲרַל שְׂפָתָיִם). What is uncircumcised lips? (מַאי וַאֲנִי עֲרַל שְׂפָתָיִם). But earlier it is written (Exodus 4) I am not a man of words… for I am heavy of mouth and heavy of tongue (וְהָא בְּקַדְמִיתָא כְּתִיב לֹא אִישׁ דְּבָרִים אָנֹכִי וְגוֹ' כִּי כְבַד פֶּה וּכְבַד לָשׁוֹן אָנֹכִי). And Kudsha Berikh Hu responded to him (Exodus 4) Who placed a mouth for man… (וְקוּדְשָׁא בְּרִיךְ הוּא הֲוָה אוֹתִיב לֵיהּ מִי שָׂם פֶּה לָאָדָם וְגו'), and He said (Exodus 4) And I will be with your mouth (וְהוּא אָמַר וְאָנֹכִי אֶהְיֶה עִם פִּיךָ). Would it enter your mind that it was not so? (סַלְּקָא דַּעְתָּךְ דְּלָא הֲוָה כֵּן). And now he says, I am of uncircumcised lips? (וְהַשְּׁתָּא אָמַר וַאֲנִי עֲרַל שְׂפָתָיִם). If so, where is the promise that Kudsha Berikh Hu gave him earlier? (אִי הָכִי, אָן הוּא מִלָּה דְּאַבְטַח לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּקַדְמִיתָא).

Rather, it is a secret (אֶלָּא רָזָא אִיהוּ): Moshe is voice, and the speech, which is the word, was in exile (מֹשֶׁה קָלָא, וְדִבּוּר דְּאִיהוּ מִלָּה דִּילֵיהּ, הֲוָה בְּגָלוּתָא), and he was unable to articulate words (וַהֲוָה אִיהוּ אָטִים לְפָרְשָׁא מִלִּין). Therefore he said (וּבְגִין דָּא אָמַר), How then will Pharaoh listen to me, when my word is in its own exile (וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה, בְּעוֹד דְּמִלָּה דִּילִי אִיהִי בְּגָלוּתָא דִּילֵּיהּ), for I have no word (דְּהָא לֵית לִי מִלָּה). Behold, I am voice without word (הָא אֲנָא קָלָא מִלָּה גָּרַע), for it is in exile (דְּאִיהִי בְּגָלוּתָא). And because of this, Kudsha Berikh Hu partnered Aharon with him (וְעַל דָּא, שָׁתַּף קוּדְשָׁא בְּרִיךְ הוּא לְאַהֲרֹן בַּהֲדֵיהּ).

Come and see (תָּא חֲזֵי), as long as speech was in exile (כָּל זִמְנָא דְּדִבּוּר הֲוָה בְּגָלוּתָא), the voice was removed from it (קָלָא אִסְתְּלַק מִנֵּיהּ), and the word was sealed without voice (וּמִלָּה הֲוָה אָטִים בְּלֹא קוֹל). When Moshe came, the voice came (כַּד אָתָא מֹשֶׁה, אָתָא קוֹל). And Moshe was a voice without word (וּמֹשֶׁה הֲוָה קוֹל בְּלֹא מִלָּה), because it was in exile (בְּגִין דְּהֲוָה בְּגָלוּתָא), and as long as the speech was in exile (וְכָל זִמְנָא דְּדִבּוּר הֲוָה בְּגָלוּתָא), Moshe walked as voice without speech (מֹשֶׁה אָזִיל קָלָא בְּלָא דִּבּוּר), and so it was until they approached Mount Sinai (וְהָכִי אָזִיל עַד דְּקָרִיבוּ לְטוּרָא דְּסִינַי), and the Orayta was given (וְאִתְיְהִיבַת אוֹרַיְיתָא), and in that moment (וּבְהַהוּא זִמְנָא), voice was joined with word (אִתְחַבָּר קָלָא בְּדִבּוּר), and then speech spoke (וּכְדֵין מִלָּה מַלִּיל), as it is written (Exodus 20) And Elohim spoke all these words (הֲדָא הוּא דִכְתִיב וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה). And then, Moshe was found complete in speech properly (וּכְדֵין, מֹשֶׁה אִשְׁתְּכַח שְׁלִים בְּמִלָּה כְּדְקָא יֵאוֹת), voice and word as one in completion (קוֹל וְדִבּוּר כַּחֲדָא בִּשְׁלִימוּ). And because of this, Moshe complained (וְעַל דָּא מֹשֶׁה אִתְרְעִים), that the word was withheld from him (דְּמִלָּה גָּרַע מִנֵּיהּ), except in that moment when speech was to rise against him (בַּר הַהוּא זִמְנָא דְּמַלִּילַת לְאִתְרַעֲמָא עֲלוֹי), at the time it is written (Exodus 6) And from the time I came to Pharaoh to speak in Your name… (בְּזִמְנָא דִּכְתִּיב, וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ), immediately (Exodus 6): And Elohim spoke to Moshe (מִיַּד וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה).

Come and see that it is so-that the word was allowed to speak and then ceased (תָּא חֲזֵי דְּהָכִי הוּא דְּשָׁרָא מִלָּה לְמַלְּלָא וּפָסַק לָהּ), for the time had not yet arrived as it is written And Elohim spoke… (בְּגִין דְּעַד לָא מָטָא זִמְנָא דִּכְתִּיב וַיְדַבֵּר אֱלֹהִים וְגוֹ'). And it ceased and completed the voice (וּפָסַק וְאַשְׁלִים קָלָא), as it is written And He said to him, I am Hashem (הֲדָא הוּא דִכְתִיב וַיֹּאמֶר אֵלָיו אֲנִי יְיָ'). Because the speech was in exile, and the time had not yet come to speak (בְּגִין דְּדִבּוּר הֲוָה בְּגָלוּתָא, וְלָא מָטָא זִמְנָא לְמַלְּלָא). Therefore (בְּגִינֵי כַּךְ), Moshe was not complete in speech at first (מֹשֶׁה לָא הֲוָה שְׁלִים מִלָּה בְּקַדְמִיתָא), for it appears that he is voice (דְּהָכִי אִתְחֲזֵי דְּאִיהוּ קוֹל), and he came on account of speech to bring it out of exile (וְאָתֵי בְּגִין דִּבּוּר, לְאַפָּקָא לֵיהּ מִן גָּלוּתָא). Once it went out of exile and voice and speech were joined as one at Mount Sinai (כֵּיוָן דְּנָפַק מִן גָּלוּתָא, וְאִתְחֲבָּרוּ קוֹל וְדִבּוּר כַּחֲדָא בְּטוּרָא דְּסִינַי), Moshe was completed and healed (אִשְׁתְּלִים מֹשֶׁה וְאִתְסֵי), and then voice and speech were found together in fullness (וְאִשְׁתְּכַח כְּדֵין קוֹל וְדִבּוּר כַּחֲדָא בִּשְׁלִימוּ).