The heavenly debate concerned a case of uncertainty as to which came first, the spot or the hair.
The Holy One, Blessed be He, says: The individual is pure, but every other member of the heavenly academy says: He is impure.
And they said: Who can arbitrate in this dispute? They agreed that Rabba bar Naḥmani should arbitrate, as Rabba bar Naḥmani once said: I am preeminent in the halakhot of leprosy and I am preeminent in the halakhot of ritual impurity imparted by tents.
Hershey H. Friedman, Ph.D. Believes G-d allows man to remake His laws with errors.
"The answer to this question is that divine authority is no longer the basis of Jewish law. God Himself admits that law is determined by a majority vote of the legal scholars on earth who might be incorrect but this does not matter. Authorities claim the right to impose their will on others regardless of whether their judgments are correct. In doing so, they appear to place themselves above the truth - their right does not seem to depend on their being right. Eliezer was right, and heaven itself proclaimed that he was right-but Joshua and the other rabbis insisted on their authority to ignore the voice of heaven." (Luban, 2004) [Bava Metzia 59b:5]
How does one join with the Rabbis in the Heavenly Academy (Yeshiva) to argue directly with the Creator of the universe?
אבל עוד למדונו חז"ל בפסחים ד' נ"ג דהמטיל מלאי לכיס של ת"ח זוכה ויושב בישיבה ש"מ, שנ' כי בצל החכמה בצל הכסף, הרי דמקבל שכר עם בעלי תורה,
Rather, our sages of blessed memory taught us in Tractate Pesahim 53, “Whoever puts merchandise into the Torah scholars’ purses merits to sit in the heavenly academy, as Scripture states, ‘For to sit in the shelter of wisdom is to sit in the shelter of money.’ “Behold, we see that he receives reward together with the possessors of Torah.
Like the Catholic Church which sells indulgences for forgiveness of sin in order to enter heaven, the Rabbis can indeed sell a seat in the Heavenly Academy (Yeshiva) in order to argue with our Creator.
(ו) ואחר כ"ז נתבאר מאמרם בפסחים הנ"ל דקמ"ל דגדול כבוד מחזיקי תורה, שמתקבל עליהם כבוד ת"ח עצמם ושפיר מביא ראיה מקרא כי בצל החכמה בצה"כ, והכי מביא מקרא הירו' הנ"ל ומוסיף מקרא דעץ חיים וגו' ותומכיה מאושר, ומשמעות אישור הוא כבוד מפי אחרים [ומעתה מיושב מה שהקשיתי מה העלה ר' יוחנן בשכר מחזיקי התורה על הא דתנן במס' מכות דמסייעים לעושי מצות מקבלים שכר כמקיימי המצות,
(6) With this explanation, we can now understand [the Sages’] above-mentioned statement in Pesahim: [“Whoever puts merchandise into the purses of Torah scholars merits to sit in the heavenly academy, as it is said: ‘To sit in the shelter of wisdom is to sit in the shelter of money.’”] [This statement] teaches us the greatness of the honor for those who enable [others to study] Torah, for they receive the honor of the Talmudic sages themselves. It is therefore proper that [the sages] cited a proof from the verse, “To sit in the shelter of wisdom is to sit in the shelter of money,” for this verse was quoted by the Jerusalem Talmud, cited previously, along with the verse, “It is a tree of life to those who grasp it, and its supporters are meushar” (praiseworthy). The connotation of ishur [praiseworthy] is the receipt of praise from others. (Netziv’s addendum – One can now answer the question I raised above – what does R. Yohanan add when he describes the reward of those who support Torah? The [above-mentioned mishnah in] Tractate Makkos [already] teaches that those who support others who perform mitzvos receive the same reward as those who perform the mitzvah itself.
The prophet Isaiah explains this phenomena of His creations judging Hashem's infinite wisdom.
Shame on him who argues with his Maker, Though naught but a potsherd of earth! Shall the clay say to the potter, “What are you doing? Your work has no handles”? Shame on him who asks his father, “What are you begetting?” Or a woman, “What are you bearing?” Thus said the LORD, Israel’s Holy One and Maker: Will you question Me on the destiny of My children, Will you instruct Me about the work of My hands?