Munbaz derives from the comparison between Shogeg and meizid that one is Shogeg even when they know the sin is forbidden. As long as they are unaware of the consequences of sin, like the obligation to bring a Korban after sinning, they are called Shogeg and must bring a Korban. The rabbis disagree and say Shogeg about consequences is not Shogeg. Shogeg is only when the person is unaware of the sin itself.

What would the rabbis say in a case where the person is aware the sin is forbidden but unaware that it carries the Kares penalty? R yochanan says that is Shogeg bc they are unaware of the full severity of the sin, while reish lakish says one is not Shogeg unless they mistakenly think the act itself is permissible.

There is a prohibition to break ones oath. It one unintentionally violated the oath, there is a Korban. This Korban is a novelty bc usually a Korban is required only for severe sins that have Kares penalty if performed intentionally. Nullifying an oath is plain לאו and it nontheless has a Korban is violated unintentionally. If someone knew about their oath and even knows it’s forbidden to break the oath, they could still be Shogeg if they are unaware of the Korban consequence. Even through the rabbis usually reject that argument, they agree in this context bc the Korban is a novelty to begin with.

A non Kohen is prohibited to eat Terumah. (It is a לאו and it carries penalty of מיתה בידי שמים). If they eat Terumah bshogeg, they must repay the principle with an additional fifth. If someone knew that it’s forbidden to eat Terumah but was unaware of the severity of the sin (they don’t know it has מיתה בידי שמים) there’s a dispute in the gemara if r Yochanan would consider that Shogeg and require the extra fifth charge.

If someone is traveling and forgets the day of the week, they are now in the horrible predicament bc each day may be Shabbos. They must refrain from doing melocho bc of the possibility that it may be Shabbos. They are permitted to perform melocho to keep themselves alive each day, but no more.

For this person who lost track of the days, one day a week should be designated as “Shabbos” in the sense that they should make Kiddush and Havdalah. The gemara has a dispute how to do this. We rule that one should count 6 days and then the 7th day declare as Shabbos by making Kiddush and Havdalah.

If someone remembered how many days it has been since he left, (but he doesn’t know what day of the week it is) he has the right to assume he didn’t leave on Shabbos and that every 7 days since that day is certainly not Shabbos. He is permitted to do any melocho then on that day.

We drive from the pesukim that there’s a scenario of one Korban for multiple shabbosim (forgetting Shabbos exists) and a second scenario of one Korban per Shabbos (forgetting it is Shabbos)