Ohr HaChaim (Bereishis 1:1): You should know that we have permission to explain the implication of the verses after careful study - even though our conclusions differ from the explanation of our Sages. That is because there are 70 faces to Torah (Bamidbar Rabbah 13:16). There is no prohibition against differing from the words of our Sages except if it changes the Halacha. Similarly, we find that even though the Amoraim did not have the right to disagree with Tannaim in halachic matters - but we find that they offered alternative explanations to verses.
Ohr HaChaim (Bereishis 46:8): Don’t be bothered by the fact that our explanation is the opposite of what our Sages stated. We have already asserted that concerning the understanding of the non halachic verses of the Torah permission is given to the diligent student to innovate.
Ohr HaChaim (Devarim 32:1): Even though I am explaining this differently than our Sages but we know that there are 70 faces to Torah (Bamidbar Rabbah 13:16). Concerning Agada it is permitted to offer explanations even if they contradict those of our Sages as long as they don’t contradict the Halacha….
Ohr HaChaim (Vayikra 26:3): Vayikra Rabbah (22:1) states that Scripture, Mishna, Halacha, Talmud, Tosefta, Agada and even what a faithful student would say in the future - were all taught to Moshe on Sinai. It is clear from this medrash that permission has been granted for Torah scholars to explain and interpret in various ways and for the diligent students to provide new insights in expounding verses - to the degree that it can be justified with the verse.
Michtav M’Eliyahu (4:355): It is puzzling why many Rishonim strive to follow a different understanding than the true explanation given by our Sages? We find such tendencies in the commentary of the Rashbam, Ibn Ezra and other Rishonim. What is the purpose of offering explanations which differ from the definitive true ones? I think that they offer these alternative explanations for the sake of confused people. In other words, these Rishonim want to show that there are many different aspects even in the simple understanding of the verses and that it is permissible for a person to create new interpretations according to what makes sense to him. (Of course, any alternative explanations which contradict foundation principles of faith are prohibited.) This is consistent with our understanding of R’ Shmuel HaNagid. This advice is very critical in order to save the souls of the confused people. Such an approach is similar to that of the Rambam who wrote so much for the confused. We see this from the fact that many difficulties that exist in what he wrote could have been explained in a much clearer fashion. However, since he was addressing confused people he provided alternative explanations which they could accept - as long as it didn’t contradict the Halacha. Using this approach, I have been able to understand the difficult comments of the Radak who was a very holy person and one of the great members of the period of the Rishonim. In particular, it justifies his comments concerning the disparity of the text of the Torah and how it is to be read in a number of places ….