Halachic Changes – Reflections Following Article 101

According to what I have learned, the law determines everything, including mistakes, as it is written: Whatever he instructs you. Do what your rabbi tells you - even if he is wrong, you must listen to him.
Ezra – Maybe you can give an example so that we can learn from the factual errors you found.

Then you learned incorrectly.
1. Even if the halacha determines, the question is what the halacha is.
2. The halacha does not determine everything, but only in halakhic questions.
3. If there is an error, one does not necessarily have to listen. See the instructions in “It is wrong to listen to the words of the sages”.
4. There is no shortage of factual errors in halacha (such as the כינה and more).

In general, it is written explicitly that they will even tell you about the right that is the left – listen to their voice - from my understanding this includes laws.
3. I don't understand what you mean by not having to listen? This is not a definitive answer.

4 I am looking for examples of erroneous laws and not factual errors.

On the other hand, I don't understand why the sages wrote factual errors?
Why don't we today have the right to “correct” these errors in their words?

Nothing is explicitly written, neither in a big way nor in a small way. As is known, there is a disagreement between Babylonian, Jerusalemite, and Safri (on the right, which is the right), and I have already mentioned the issue of Reish Horiot regarding one who errs in the mitzvah to hear according to the words of the Sages. And in general, when there is an obscure statement such as on the right, which is the left, it can be interpreted in all sorts of ways. For example, it says that a reason for reading is not required, but the Toss of the Book of Mormon 2 writes that when the reason is clear, it is required. So if it says on the right, which is the left, I will explain that if it is clear to you that it is days, there is no obligation to hear, even according to the version you cited.
3. One does not have to hear, meaning that there is no obligation to hear. In any case, there is no logic in hearing if you have come to the conclusion that it is a mistake.
4. I mentioned the rule of raking on Shabbat.

I am more confused because the well-known explanation even says that sages are wrong, even mistaken, even misguided – listen to their voice
and do whatever they tell you..

Anyone who transgresses the words of the sages is liable to death.

B. What does reason have to do with truth? Meaning if there is no reason and there is an error then we do not listen to their words.

C. According to your words, it follows that it is an absolute offense to listen to what the sages told us to do if in my opinion they commanded something that was wrong or that it is clear to me that it is wrong?

Moshe, as I wrote to you, throw the known explanation in the trash. Just because it is known does not mean it is correct.

Even if they are mistaken, and even if they are mistaken, it was only said about the sanctification of the month (where we learn from the verse “You” that mandatory authority was given to the Sanhedrin). On the contrary, from there it is clear that in other areas this is not true.

Whoever transgresses the words of the Sages is liable to death (metaphorically of course) in those places where it is forbidden to transgress. But if their words are invalid, this is not called transgressing their words.

B. I did not understand. When the error is factual, their words are basically invalid (such as a mistake in a bargain or transaction – they did not say so intentionally). When there was no error originally, but the reality has changed, there are rules for changing the law (and in the case of the Great Council: something that one minyan requires another minyan to permit).

C. I see that you like decisiveness and absolute things. In every message you repeat this.
I did not say that this is an absolute offense. There is room for defense arguments when you relied on the words of the sages even if they were said in error (at most you are mistaken in the mitzvah to listen to the words of the sages). What I wrote is that there is no obligation to listen to them. This matter depends on the different methods on the issue of parenting that I mentioned, and so on.

In the meantime, I will ask, then, why did they designate two days as holidays and the first of the month if only one is designated? After all, they have permission to make mistakes, no matter what?!

Moshe, what exactly is the question? The Sanhedrin has the authority to make mistakes. And what they set for two days is because in distant places they will miss the Sanhedrin's decision. They have no authority to make mistakes. Beyond that, the Sanhedrin doesn't want to make mistakes either. It has authority and its actions are valid if it made a mistake, but that doesn't mean they won't try to prevent mistakes.