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How could Moshe judge cases using miracles without proper witnesses, violating the requirement of 'al pi shnayim eidim'? The shiur distinguishes between Sanhedrin authority, which focuses on individual desert and requires strict testimony, and royal authority, which operates based on societal needs with broader discretion. This explains both Moshe's supernatural judgments and the Rambam (רמב"ם)'s ruling on killing pursuers when wounding would suffice.
The shiur begins with a detailed analysis of several cases where Moshe Rabbeinu rendered judgment using miraculous means, particularly the manna test to determine paternity and ownership disputes. The fundamental question addressed is how Moshe could judge monetary cases (dinei mamonos) without proper witnesses (eidim), seemingly violating the Torah (תורה) principle of 'al pi shnayim eidim yakum davar' - that matters must be established by two witnesses. The discussion expands to examine a parallel issue with Melech HaMashiach, who according to the Gemara (גמרא) will judge by smell rather than testimony, raising the same concern about bypassing Torah requirements for witnesses. Rabbi Zweig explores how this divine judgment method could be reconciled with established halacha (הלכה).
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Various sources including Rambam Hilchos Rotzeach and Hilchos Malachim
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