The Perfect Solution for Un-Banning My Books!

In the previous post, I threw out a pretty strong challenge. The charedi gedolei Torah who had banned my books, in particular Rav Moshe Shapira, had claimed that it was heretical to claim that Chazal made mistaken statements about the natural world. Rav Moshe Shapira adopted the approach of Maharal that Chazal were never making statements about the natural word, and were always speaking about "deeper" matters. I pointed out that the crucial passage in the Gemara is where the Sages of Israel state that the sun goes behind the sky at night (and R. Yehudah HaNasi notes that they were mistaken), with which all the Rishonim and plenty of Acharonim state that this is indeed speaking about astronomy, making no mention of "deeper" matters.
Now, when you push people into an intellectual corner, rarely do they respond by acknowledging error, especially not with regard to a revered leader. While I'm still waiting for a response from the various disciples of R. Moshe Shapira that I sent my email to, here on the website there were some interesting responses. Of course, none of them attempted to actually discuss the various sources from the Rishonim and Acharonim that I cited. Instead, they made nebulous claims about how I am deeply mistaken.
But how could I be deeply mistaken, if so many Rishonim and Acharonim indeed explain the Gemara as referring to a mistake about cosmology? The answer that they gave was that of course the Gedolim were in line with these Rishonim and Acharonim. For these Rishonim and Acharonim were only explaining the superficial meaning of the Gemara, but of course they also believed that it has a deeper meaning in which Chazal were not mistaken!
Now, this response is, to put it plainly, ridiculous.
It would be the greatest ever example of ikkar chasser min hasefer - the main point would be missing. If there was a "deeper level" at which the Sages were correct, and it is so heretical to think otherwise, why wouldn't any of these authorities mention that?! Instead, they write about how the Sages were indeed mistaken, and that's fine. Here is a longer citation from Maharam Schick:
Regarding the question concerning what is written in Tosafot, Berachot 2b, s.v. “dilma,” in Rashi, Pesachim 93b, s.v. “mei’alot hashachar,” and in several other places, that the sun enters into the thickness of the firmament [at night]—which contradicts the conclusion of the Gemara on Pesachim 94b, where Rebbi says, “Their view (that the sun travels beneath the earth at night) appears more correct (nir’in) than our own”; and where the word nir’in is used, Tosafot on Eruvin 46b, s.v. “Rabbi Eliezer etc.” writes that we rule accordingly, and the Rosh, in Chapter Kol Sha’ah, and the Tur and Beit Yosef (Orach Chaim 455) concur, as they quote from Rabbi Eliezer of Metz that the sun travels beneath the earth at night, and we therefore knead matzah dough only with water that has sat at least one night since being drawn. Even more perplexing (than Rashi and Tosafot’s contradiction to the Gemara’s conclusion) is the statement established in the Shabbat prayers: “He who opens daily the doors of the gates of the east and breaches the windows of the sky; He brings the sun out from its place, and the moon from its resting-place, and illuminates the world”—which implicitly concurs with the view that the sun enters the thickness of the firmament at night.
It seems to me that matters that were not received by the Sages as halachah leMoshe miSinai, but rather which they said according to their own reasoning—and with something that is not received [from Sinai] and has no root in our Torah, but rather comes from investigation and experience, it is difficult to determine [that it is true]. And there are many occasions when the sages determined, according to their own intellects, that a matter was a certain way, and the subsequent generation analyzed the matter further and disputed the earlier view. Any conclusion drawn from experimentation can only be considered probable, [not certain]. Indeed, in the dispute on Pesachim 94b, Rebbi said that the gentile sages’ view appeared more correct, but he did not express certainty; for a matter like this, which is investigated only by finding evidence [of one view or the other], cannot be resolved with certainty. In truth, according to the reading of the Gemara found in The Guide for the Perplexed, the Jewish sages recanted their position; but according to our reading, Rebbi said only that the gentile sages’ view appears more correct...
(He proceeds to explain how according to Ramban, the luminaries were originally suspended in the firmament and only on the Fourth Day of creation were set in motion around the world, and that the texts of the prayers perhaps refer to the pre-Fourth Day state.)
Regarding the fundamental issue: the text of the [Shabbat] prayer quoted above has already been questioned in Sefer HaBrit, ma’amar 4 – Shnei Me’orot, Chap. 20, where he explains that it is the poetic style to describe things based on how they appear to the human observer [as opposed to how they really happen]. Regardless, in our Gemara it is not decided one way or the other, and we must therefore observe the stringencies resultant from each view. Therefore with regard to water passing the night we implement the stringency resulting from the gentile scholars’ view; while Rashi and Tosafot described the sun’s movement according to the Jewish sages of the time of the dispute in the Talmud. Although scientists now agree—and it is apparent to the eye and by experimentation—that the sun travels below the earth at night, the Shabbat prayer describes it based on how it appears to us... (Responsa Maharam Schick, Even ha-Ezer, Responsum #7)
It's nothing less than absurd to claim that Maharam Schick maintains that Chazal were correct at a "deeper level." With Maharam Schick, this is particularly ridiculous, because his whole responsum is addressing the problem of texts which refer to the sun entering the thickness of the firmament. If he believed that this is indeed true on a "deeper level," he could have justified Chazal's statements that way! The same goes for all the other Rishonim and Acharonim.
But let's go along with this absurdity for a moment. That even though Maharam Schick says nothing about there being a "deeper meaning," even though it would have helped answer his question, he really maintained that there was one. And even though he explains at length how they made a mistake in astronomy, how this was not something received at Sinai but was simply based on their own fallible reckoning, he doesn't really mean that it was just a mistake. Okay!
So why not say the same about my own writings?! Just say that even though Slifkin's books explained that Chazal mistakenly believed that the sun goes behind the sky at night, and that salamanders and mice spontaneously generate, and made no mention of there being a deeper level at which they were correct, of course he also believes in that! Why was there any assumption that my books were heretical?!
It's the perfect solution for un-banning my books! And we now have a great license for saying that Chazal were mistaken in science! We can say that it wasn't things that they received at Sinai, that it was based on their own speculation, and that science has proved it wrong. But don't worry, we're not denying (and we don't even need to say anything about) a mysterious nebulous metaphysical level at which it's correct!