602 —משה ומצות פרו ורבו בזוהר ובמקורות תלמודיים

B"H, Pesach Sheni, 5710.

Shalom u'Vrachah!

Regarding what you noted in your previous letter about Zohar III (148a) that Moshe fulfilled Pru U'Rvu (be fruitful and multiply)—this is like Beit Shammai (Yevamot 6:6), but Beit Shammai's opinion is not considered a Mishnah when it contradicts Beit Hillel. See there in Nitzotzei Orot. There are two ways to explain: (A) Before the codification of the Mishnah, there was no place to say the law follows one opinion, as the law had not yet been decided—see Ediyot end of chapter five. (B) For some sharpness: The Zohar follows its own approach that Moshe separated from his wife before Matan Torah, as stated in "remove your shoes." A Ben Noach is only obligated in this mitzvah on Shabbat, not in Pru U'Rvu itself, and Shabbat can exist without a female partner. In contrast, Yevamot (62a) holds that Moshe separated after Matan Torah; therefore, it questions Moshe directly and even the Zohar needs the Gemara's answer as to why Moshe did not fulfill Pru U'Rvu after Matan Torah. But there is no question regarding what G‑d answered Michael before Matan Torah.

What is written in the Zohar about Pru U'Rvu refers to Shabbat—see Gittin 41b and Yevamot there. And this is clear.

Printed in Likkutei Sichos Vol. VI p. 256. This letter is to Moreinu HaRav Yitzchak Horowitz. Additional letters to him are above #329 and those referenced in the notes there.

In your previous letter: In continuation to the above strong letter.

Summary

The Rebbe clarifies complex halachic discussions about Moshe's fulfillment of Pru U'Rvu by distinguishing between pre- and post-Matan Torah contexts, showing how different sources can be reconciled through careful analysis.