I-B. I have been compiling this list because recently certain eminent Torah authorities, and many lesser figures following in their wake, seem to have questioned or denied the legitimacy of the belief, most famously advocated by Rabbeinu Avraham ben Harambam, that the Talmudic sages possessed flawed scientific knowledge. This type of viewpoint is presented in numerous works, such as the essay by Rabbi Aharon Feldman, Rosh Yeshiva of Ner Israel Rabbinical College of Baltimore, entitled "The Slifkin Affair – Issues and Perspectives" (available at www.zootorah.com/controversy/ravaharon.html), which is partially based on a discussion Rabbi Feldman had with Rabbi Yosef Shalom Elyashiv.
A similar point of view is presented in the first section – entitled "Likut Kedushat Hatorah" – of the book Afikei Mayim, by Rabbi Reuven Mordechai Schmeltzer (Monsey, NY, 2006), which bears the approbation of Rabbi Moshe Shapiro; and Rabbi Schmeltzer's Chaim Be'emunatam (Monsey, 2009), which I have not seen, but which I am told bears the approbations of Rabbi Shapiro, Rabbi Malkiel Kotler of Beth Medrash Govoha in Lakewood, New Jersey, Rabbi Elya Ber Wachtfogel of the Yeshiva of South Fallsburg (New York), and others. Note that the former work, which I have studied, reflects poor scholarship and is an inaccurate source of information. I have it on good authority that the latter book is even more dramatically unreliable. See Rabbi Gil Student's seven posts on Afikei Mayim, linked to at http://hirhurim.blogspot.com/2006/07/afikei-mayim-vi_04.html; and Rabbi Natan Slifkin's critique of Chaim Be'emunatam, available at http://www.zootorah.com/controversy/ChaimBEmunasam.pdf.
I have been taught, and continue to believe, that Rabbeinu Avraham's position is legitimate, first and foremost because it is almost certainly true. This list helps me to clarify to myself, and, especially, to explain to others, why I believe it to be true.