(יא) עַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ וְעַל־הַמִּשְׁפָּ֛ט אֲשֶׁר־יֹאמְר֥וּ לְךָ֖ תַּעֲשֶׂ֑ה לֹ֣א תָס֗וּר מִן־הַדָּבָ֛ר אֲשֶׁר־יַגִּ֥ידֽוּ לְךָ֖ יָמִ֥ין וּשְׂמֹֽאל׃
(11) You shall act in accordance with the instructions given you in the Torah and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left.
Torah wanted to legislate for new situations which might arise, not included in oral or written Law - allowing the Rabbis in each generation to institute enactments and additional measures, within the limits set to them
(ג) וְכֵן כָּל הַמִּצְוֹת שֶׁהֵן מִדִּבְרֵי סוֹפְרִים בֵּין מִצְוָה שֶׁהִיא חוֹבָה מִדִּבְרֵיהֶם כְּגוֹן מִקְרָא מְגִלָּה וְהַדְלָקַת נֵר בְּשַׁבָּת וְהַדְלָקַת נֵר חֲנֻכָּה. בֵּין מִצְוֹת שֶׁאֵינָן חוֹבָה כְּגוֹן עֵרוּב וּנְטִילַת יָדַיִם. מְבָרֵךְ עַל הַכּל קדֶם לַעֲשִׂיָּתָן אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת. וְהֵיכָן צִוָּנוּ בַּתּוֹרָה. שֶׁכָּתוּב בָּהּ (דברים יז יא) ״אֲשֶׁר יֹאמְרוּ לְךָ תַּעֲשֶׂה״. נִמְצָא עִנְיַן הַדְּבָרִים וְהֶצֵּעָן כָּךְ הוּא. אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו שֶׁצִּוָּה בָּהֶן לִשְׁמֹעַ מֵאֵלּוּ שֶׁצִּוָּנוּ לְהַדְלִיק נֵר שֶׁל חֲנֻכָּה אוֹ לִקְרוֹת אֶת הַמְּגִלָּה. וְכֵן שְׁאָר כָּל הַמִּצְוֹת שֶׁמִּדִּבְרֵי סוֹפְרִים:
(3) So too, all religious duties ordained by the Scribes, whether these are according to their dicta, obligatory; (for example, to read the Scroll of Esther on the Feast of Lots, to kindle lights on the Eve of the Sabbath and during the feast of Chanucah); or whether these duties are optional,—for example, to make an Erub**Setting aside food on the eve of a festival, to permit the cooking of food on the festival for the Sabbath, or on the eve of a Sabbath to permit carrying on the Sabbath in a court or a town. or to wash the hands****for prayers or meals. all require, before they are performed, the recital of a blessing, containing the formula "Who hast sanctified us with Thy commandment and commanded us (to perform that particular duty). Where in the Torah did God so command us? In the text (Deut. 17:11) "… and according to the judgment which they tell thee, thou shalt do." Hence, the meaning and purport of the Benedictory formula is as follows "Who hast sanctified us with Thy commandments among which Thou hast commanded us to give heed to those spiritual leaders who ordained that we should kindle the Chanucah light or read the Scroll of Esther." This applies to all the other duties ordained by the Scribes.
(א) ימין ושמאל. אֲפִלּוּ אוֹמֵר לְךָ עַל יָמִין שֶׁהוּא שְׂמֹאל וְעַל שְׂמֹאל שֶׁהוּא יָמִין, וְכָל שֶׁכֵּן שֶׁאוֹמֵר לְךָ עַל יָמִין יָמִין וְעַל שְׂמֹאל שְׂמֹאל (ספרי):
(1) ימין ושמאל [YOU SHALL NOT DEPART FROM THE WORD WHICH THEY SHALL TELL YOU] TO THE RIGHT NOR TO THE LEFT, even if he (the judge) tells you about what appears to you to be right that it is left, or about what appears to you to be left that it is right, you have to obey him; how much the more is this so if actually he tells you about what is evidently right that it is right and about what is left that it is left (cf. Sifrei Devarim 154:5).
"To the right or to the left" - you might think that if the Sages tell you that the right is left or the left is right, you are to listen to them! The text states "to the right and to the left - when they tell you that the right is right and the left is left!"
(1) ימין ושמאל [YOU SHALL NOT DEPART FROM THE WORD WHICH THEY SHALL TELL YOU] TO THE RIGHT NOR TO THE LEFT, even if he (the judge) tells you about what appears to you to be right that it is left, or about what appears to you to be left that it is right, you have to obey him; how much the more is this so if actually he tells you about what is evidently right that it is right and about what is left that it is left (cf. Sifrei Devarim 154:5).
Mecklenburg's intent was "to demonstrate the indivisibility of the written Torah and its counterpart, the oral Torah”.[His explanations thus connect the literal meaning (peshat) to the hidden meaning (derash), focusing on the traditional Jewish sources (the Mishna, the Talmud, and the Midrash).[1] The commentary draws on that of the Vilna Gaon and Shadal [3] and occasionally includes contemporary non-traditional sources such as Julius Fürst and the Biurists.
If in your eyes, they seem to have made the wrong decision, nevertheless follow them - but if you are absolutely certain tha they are mistaken, the Talmud has already instructed you not to listen to them in the event of them calling the right, left etc - Rashi's words needs amending.
....And it further says: “And you shall come to the priests, the Levites, and to the judge who shall be in those days” (Deuteronomy 17:9). But can it enter your mind that a person can go to a judge that is not alive in his days? What, then, is the meaning of the phrase “in those days”? It teaches that you need to go only to the judge in one’s days, i.e., he is authorized to judge and decide matters. And it also says: “Do not say: How was it that the former days were better than these? For it is not out of wisdom that you inquire concerning this” (Ecclesiastes 7:10). Instead, one must accept the rulings of the leaders of his generation.
And it says in another verse: “Moses and Aaron among His priests, and Samuel among those who call His name; they called upon the Lord, and He answered them” (Psalms 99:6). This verse equates Samuel to Moses and Aaron. In this manner, the verse weighed three light ones of the world, i.e., it considered the three less distinguished figures of Gideon, Samson, and Jephthah as equal to three significant ones of the world, Moses, Aaron, and Samuel, three of the greatest leaders of the Jewish people. This comes to tell you that Jerubaal in his generation is worthy of being treated like Moses in his generation; Bedan in his generation is like Aaron in his generation; and Jephthah in his generation is like Samuel in his generation. This serves to teach you that even the lightest of the light, i.e., the least distinguished individual, once he has been appointed as a leader over the community, he must be treated like the greatest of the great, and all are required to heed him and obey his rulings. And it further says: “And you shall come to the priests, the Levites, and to the judge who shall be in those days” (Deuteronomy 17:9).
Both the Oral and Written Torah were given on Mount Sinai but the responsibility for its study, understanding and application in changing times is placed fairly and squarely on the shoulders of the Rabbis in each generation.
As we are told:
"you must not deviate from the verdict that they announce to you either to the right or to the left."