Scientific Accuracy in the Talmud and Midrash

Sefer HaBris (1:2:7) discusses statements of our Sages with regards to the sun, moon and stars and their paths through the heavens. He says that the statements of the Sages are not meant to be taken at their literal word. The reality is that they are comments that don't seem to make sense, as they were never meant to be taken literally. The same is true of all statements in the Talmud and Midrash which do not seem to make sense or are contradicted by our experience. We should understand that the Sages never meant them literally, but as an allusion to some wisdom or as a riddle or allegory. The authors of these statements themselves were well aware that the simple meaning of their words went against reality. They didn't care because they were focused on their intended message which was full of great wisdom which was true.

When our Sages write that a gnat entered the brain of Titus and after his death was found to be the size of a year old bird, weighing two pounds, with a copper mouth and iron claws they knew that a bird of this size could not possibly fit into the head of a person. They also knew that there was no reason for God to make such a miracle. If God wanted to bring pain to Titus He could have accomplished that without such a miracle. And why was its mouth of copper and its claws of iron? Why not the opposite?

Really they were teaching a lesson with regards to the ultimate downfall of Rome. Who will bring about the downfall and how. They intentionally hid their meaning from the masses as they knew that the other Sages would understand their intent and ignore the metaphor.

Ramchal , in Maamar al HaAggadoth, makes the same point. CL

Was Maimonides Always Correct?

The Sefer HaBris (1:2:6) in a discussion about the structure of the heavens disagrees with the opinion of Maimonides. He then writes as follows:

It perplexes me that many people are of the opinion that everything written in the works of the Rambam must be correct. That nothing can be added or subtracted from it, and to say the opposite is impossible. The truth is that he did not come up with the truth is every case, and in many cases what he writes is the opposite of the truth. This is well documented by many prominent Jewish Sages in their holy works. I am a poor person before his honor, like a mustard seed before a full world. Everyone knows that he stands alone and there is no one who can compare to him among the Jewish sages in wisdom, science and Torah all of which he incorporated. No one taught Halacha  and the Mitzvos as he did. Still, despite the fact that everyone bows before his Yad HaChazakah there are things in it which we don't rule by. Surely that is true in other areas.

Some say that the development of philosophy was retarded because of the greatness and fame of Aristotle. Wise people generation after generation studied  his ideas and assumptions with the idea that anyone who would argue with Aristotle is disputing the absolute truth. The development of our belief system has been retarded for the same reason. Many think that disputing the Rambam is like disputing the absolute truth. This is essentially the same situation was with Aristotle and, interestingly, the Rambam based much of his teaching on Aristotle. But any person, even while loving the Rambam, should love the truth more.