In this week’s parasha, the Torah outlines three pillars of communal authority: the melech (king), the navi (prophet), and the Sanhedrin (supreme court). While Moshe Rabbeinu held all these roles, the transition into Eretz Yisrael marked a new model: division of powers. According to the Rambam, the Torah itself commands us to follow rabbinic rulings — even those not explicitly found in the Torah — through the mitzvah of lo tasur (“do not turn aside”). This is why we recite blessings even on rabbinic mitzvot, such as lighting Chanukah candles.
The Ramban challenges this, asking: if rabbinic laws are binding as Torah, why does halakha permit leniency in cases of doubt? The Kesef Mishneh responds: the same sages who instituted rabbinic laws also set the rules for how to apply them. When they instruct us to be lenient in doubt, following their guidance still fulfills lo tasur.
The shiur shifts to a more personal message. The command to appoint judges and officers applies not only to the nation but also within the individual. Each person must cultivate the clarity of a shofet — knowing what is right and wrong — and the discipline of a shoter — the strength to follow through and act accordingly. Without both, teshuva is incomplete. Knowing what is right is not enough; one must also have the internal structure to act on that knowledge.
Finally, the month of Elul is described as a “city of refuge in time.” Just as one who kills unintentionally may flee to a physical ir miklat, Elul provides sanctuary for those who have squandered spiritual time unintentionally. It is a period set aside for honest reflection, gentle course correction, and renewed connection to Hashem’s love. As Rav Breiwtowitz explains, this is not a time to act out of fear or guilt, but out of our inherent worth and our desire to give pleasure to our Creator.