Even though the Rambam said the Talmud is authoritative, he seems to deviate from it.
For example while chazal say a talmid chocham needs some pride the Rambam says no one should have any!
Similarly the Gomorrah says a person does not need to forgive abuse while the Rambam says all wrongs should be forgiven.
There are numerous other examples
Rambam (Avos 4:4) We have already elucidated and mentioned in the earlier chapters that humility is from the highest of traits. And it is the mean between pride and lowliness of spirit and it has no other name - just humility. But there are many names for pride: In the Hebrew language, high heart, elevated eyes, proud and high. And from the names of the sages, may their memory be blessed, [are] a high spirit, coarse-spirited and uppity. And across from them is lowliness of spirit. We have already explained in the fourth chapter (Eight Chapters 4:7) that a person needs to incline a little to one of the extremes until he establishes himself in the middle of, as a [type of] fence. But only in this trait from [all] the other traits - meaning to say with pride - due to the great deficiency of this trait for the pious ones and their knowledge of its damage, they distanced themselves to the other extreme and completely inclined towards lowliness of spirit, until there was no room for pride in their souls at all. And behold, I saw in a book from the books on characteristics that one of the important pious men was asked and told, "Which day is the one upon which you rejoiced more than any of your days?" He said [back], "The day that I was going on a boat and my place was in the lowest places of the boat among the packages of clothing, and there were traders and men of means on the boat [as well]. And I was laying in my place and one of the men of the boat got up to urinate and I was insignificant in his eyes and lowly - as I was very low in his eyes - to the point that he revealed his nakedness and urinated on me. And I was astonished by the intensification of the trait of brazenness in his soul. But, as God lives, my soul was not pained by his act at all and my strength was not aroused. And I rejoiced with a great joy that I reached the extreme that the disgrace of this empty one did not pain me and [that] my soul did not feel [anything] towards him." And it is without a doubt that this is the extreme of low spiritedness, to the point of being distanced from pride. And I will now mention a little of what the sages mentioned in praise of humility and [in] disgrace of pride. And it is because of this that this one commanded to come close to lowliness and said, "Be very, very lowly in spirit" - out of his fear that a person remain only in humility, all the more so that there be a trace of pride in him. As it is close to it, since modesty is the mean, as we mentioned. And they said (Talmud Yerushalmi Shabbat 1:3) in praise of humility [that like] that which wisdom made a crown for its head, humility made a sole for its heel - the explanation of which is its shoe - as it is written (Psalms 111:10), "The beginning of wisdom is the fear of God." This is a proof that fear of God is greater than wisdom, as it is a cause for its existence. And it states (Proverbs 22:4), "[At the] heel of humility is the fear of sin," which is to say that you will find the fear of God at the heels of humility. If so, humility is much greater than wisdom. And they said (Megillah 31a), "This thing is written in the Torah and repeated in the Prophets and tripled in the Writings; every place that you find the greatness of the Holy One, blessed be He, you find His modesty: It is written in the Torah (Deuteronomy 10:17), 'the great God, etc.' And it is written after it (Deuteronomy 10:18), 'Who does the judgment of the orphan and the widow.' And it is repeated in the Prophets, as it is written (Isaiah 57:15), 'So speaks He who high aloft forever dwells, whose name is holy, "I dwell on high, in holiness."' And adjacent to it is '"with the contrite and the lowly in spirit."' And it is tripled in the Writings, as it is written (Psalms 68:5), 'extol Him who rides the clouds; the Lord is His name.' And it is written after it (Psalms 68:6), 'the Father of orphans and the Judge of widows.'" And you should learn from our teacher, Moshe, peace be upon him, in whom the intellectual virtues and the dispositional virtues were perfected - all of them directed to the level of prophecy - the master of Torah, the master of wisdom. And [yet] God, may He be blessed, praised him over every man with the trait of humility and stated (Numbers 12:3), "and Moshe the man is very humble, more than any person." And His stating, "very" is a sign of his great modesty and his inclining towards the side of the far extreme. And so, you will find him state (Exodus 16:7) "and what are we?" And so [too[ with David, 'the anointed of the God of Yaakov, the pleasant singer of the praises of Israel.' And he was an honored king, whose kingdom grew great and sword grew strong and who God, may He be blessed, designated through our teacher Moshe, peace be upon him, since he is the star that proceeded from Yaakov (Numbers 24:17), as the sages, may their memory be blessed, elucidated. And he was a prophet and the greatest of of the seventy elders [of his time], as he stated (II Samuel 23:8), "who sat in the sitting of the wise." And with all of this, he stated [about himself] (Psalms 51:19), "and a heart broken and crushed, God will not disgrace." And he increased in these virtues that indicate extreme modesty. And [the following is from] what the rabbis, may their memory be blessed, said about pride. They said (Sotah 4b), "Any man that has coarse-spiritedness is like he worshiped idolatry. Here it is written (Proverbs 16:5), 'An abomination of the Lord is anyone of a high heart'; and there it is written (Deuteronomy 7:26), 'And do not bring an abomination into your house.'" And they said, "It is like he denied a fundamental [of faith], as it is stated (Deuteronomy 8:14), 'And your heart grow high and you forget the Lord.'" And they said that the sin of pride is like one who has forbidden sexual relations: It states [about the latter] (Leviticus 18:27), "As they did all of these abominations." And they said (Sotah 4b) that one who becomes uppity is he, himself - for God - like idolatry itself. And they brought a proof from the statement (Isaiah 2:22), "'Cease from man, whose soul is in his nose' - meaning to say, of a high (haughty) spirit - 'for by what (vameh) is he estimated?' - do not read it as vameh, but rather bamah (an altar, as both words are written with the same three letters)." And they said [about] one that becomes uppity that it is fitting to kill him. And they said (Sotah 5a) that anyone who has coarse spirit in him is fitting to be cut down like a tree-god. It is written here (Isaiah 10:33), "the ones of high stature cut down"; and there it is written (Deuteronomy 7:5), "and their tree-gods shall you cut down." And they said that God, may He be blessed, will not revive during the revival of the dead those that became uppity. [This was] their saying, "Any man that has coarse spirit in him, his dust will not be aroused; as it is stated (Isaiah 27:19), 'awake and shout for joy, you who dwell in the dust': he who was made dust in his life - meaning to say the humble ones - they are the ones that will be revived." And they emphasized this and said that any man that has coarse spirit in him, the Divine Presence cries out about him; as it is stated (Psalms 138:6), "and the high ones from afar, He makes known." And they elaborated with their words. They said in saying that tsaarat (a Biblical form of leprosy) is a punishment for the haughty ones, "For a swelling (seiat), for a rash, or for a discoloration" (Leviticus 14:56) - and a swelling is only height (haughtiness), as it is stated (Isaiah 2:14), "the elevated (nisaot) hills." It is as if it said to the one who becomes uppity is a swelling [of tsaarat]. And the end is what they said (Sotah 5a), 'In excommunication is the one that has it and in excommunication is the one that does not have it at all.'" [This] means to say that a person should not be humble in spirit to the final extreme, as it is not from the virtues. And they quantified it metaphorically - one in sixty four parts, meaning to say if we place pride in one corner and lowliness of spirit in another corner, there would be sixty four parts along the spectrum. And he should stand in the sixty-third section. He does not only want the mean with this trait, so as to escape from pride. As if he were to be missing [just] one section and [proportionately] come closer to pride, he would be put in excommunication. And that is the opinion of Rava about humility. But Rav Nachman decided and said that it is not fitting for a man to have from it - meaning to say from pride - not a large a section and not a small section, as its sin is not small. That which makes man into an abomination is not fitting to [even] approach. They said about this matter, "Rav Nachman bar Yitschak said, 'Not form it and not from part of it. And is it a small thing that which is written, 'An abomination of the Lord is anyone of a high heart?'" And to strengthen [precaution] from this cursed sin, [Rabbi Levitas] said, "Be very, very lowly in spirit for the hope of man is worms" - meaning to say that you need to force yourself until you have distanced yourself from pride, by your thinking of the end of the body, and that is its return to worms.
https://www.newsweek.com/jordan-protests-israel-hamas-war-gaza-1886287
As forces, both internal and external, capitalize on popular outrage to promote their underlying agendas, unprecedented pressure is building across the kingdom, threatening to cross the line from urgent appeals of solidarity to something potentially more sinister.
Bava Kamma (93a) Whence can be derived the popular saying: Behind an owner of wealth, chips are dragged along? In other words, it is a good idea to try and assist a wealthy person because it can lead to benefit.
What shifted in the intervening years was part of a national trend toward emphasizing college and the knowledge industry. This emphasis on college turned out to be little more than a sleight-of-hand to disguise the devastating impact globalization was having on the American working class. The message to working-class Americans wasn't just that they had missed the boat, but that it was their own stupidity and lack of education that resulted in the widening chasm separating them from the college educated, and that the college educated deserved their good fortune, for they had earned it.
Does this apply to a guy who marries a rich girl so he can stay in learning?
Kiddushin (70a) He who takes a wife for the sake of money will have unworthy children, as it is said: They have dealt treacherously against the Lord; for they have borne strange children. And should you think, their money is saved to them, — therefore it is stated: Now shall the new moon devour them with their portions. And should you say, his portion, but not hers: therefore it is stated: ‘their portions’. And should you say only after a long time — therefore it is said: ‘the new moon’. What does this imply? — Said R. Nahman b. Isaac: A month comes and a month goes and their money is lost.
https://www.newsweek.com/how-left-fell-love-militant-islam-vice-versa-opinion-1885741
Although Trump comfortably won four primary votes on Tuesday, in Wisconsin, Connecticut, New York and Rhode Island, it is significant that in all of those states, a proportion of Republicans voted for politicians no longer in the race, showing anti-Trump feeling among the GOP is alive and well. This dissent could prove difficult in swing states when the Republican faces Democratic candidate Joe Biden in the November election.
Sotah (12a) Yocheved took for Moses an ark of bulrushes why just bulrushes? R. Eleazar said: Hence it is learnt that to the righteous their money is dearer than their body; and why so? That they should not stretch out their hand to robbery.
Rabbeini Bachya (Bereishis (35:25)“when Yaakov had remained alone, etc.” Our sages in Bereshit Rabbah 77,3 state that these words should be read as if Yaakov returned for his jug (read לכדו instead of לבדו). This teaches that Yaakov went back across the river to retrieve small vessels which had been overlooked. This teaches that the righteous are very meticulous even with relatively low-cost items seeing that when you acquire things by making certain none of them has been tainted by being stolen or otherwise illegally acquired, one does treasure what one has more than do other people who do not mind to acquire things less honestly. This is Rashi’s approach to our verse.
https://www.newsweek.com/how-left-fell-love-militant-islam-vice-versa-opinion-1885741
But following their failure to conquer Israel in the 1967 Six-Day War, secular Arab revolutionary movements needed to reinvent themselves. They then turned to Islam. The idea was to use religion as a motivator to stir up the population, while ridding it of its moral restraints. In essence, they used Islam as a tool to spread their ideology.
https://www.israelnationalnews.com/news/387828
Halevi noted that the IDF completed a preliminary debrief and added, “I want to be very clear—the strike was not carried out with the intention of harming WCK aid workers. It was a mistake that followed a misidentification–at night during a war in very complex conditions. It shouldn’t have happened.”
He continued, “We will continue taking immediate actions to ensure that more is done to protect humanitarian aid workers.”
“This incident was a grave mistake,” Halevi stressed. “Israel is at war with Hamas, not with the people of Gaza. We are sorry for the unintentional harm to the members of WCK. We share in the grief of their families, as well as the entire World Central Kitchen organization, from the bottom of our hearts.”
https://www.bishop-accountability.org/news2010/01_02/2010_01_19_Hoffman_AmongFriends.htm
If the silence of the ultra-Orthodox rabbinate is meant to keep members of their community in the dark, and shield the authority of the rabbinate from shame, it has been countered by outraged discussion on ultra-Orthodox blogs, whose commenters have been following the money that passed through Tropper's organization—and venting their anger at the ongoing silence from the halachic establishment. One anonymously written blog, The Unorthodox Jew, called on Feinstein to shut down "this house of prostitution." A commenter on the blog called for a letter-writing campaign to "as many Orthodox-affiliated Jews as possible, alerting them to the unworthiness of our so-called 'gedolim'"—a Hebrew term used by ultra-Orthodox Jews to refer to their leaders. "King Lear should be obligatory reading in the ultra-Orthodox world, along with All the King's Men," wrote another person. At another highly critical blog, Daas Torah, a commenter wrote: "The chillul hashem"—insult to God—"of Tropper's scandals is only getting worse with time like a festering untreated cancer."
One of the few religious authorities to speak out publicly on the Tropper case has been Aba Dunner, the executive director of the Conference of European Rabbis, a group that publicly opposed Tropper's incursion onto its turf even before the scandal; last week, Dunner published an op-ed in the Five Towns Jewish Times, a New York-area paper catering to Orthodox readers, in which he accused Eternal Jewish Family of conducting a "bounty hunt" for new Jews, by allegedly paying local rabbis to funnel intermarried couples into its fledgling conversion courts. "Tropper is a fraud," Dunner wrote. "The organization he created is in his image and is therefore a fraud too. The creators of that image are fraudsters and hucksters who are trying desperately to keep the line to Mr. Kaplan's millions open."
Trump’s diarrhetic dialectics have shrunken the nation’s lofty ideals of presidential races as elevated contests between rival statesmen into a closer approximation to what they actually are—billion-dollar prison yard shankings.
Trump crudely bloodies anybody who looks at him sideways without any regard for the potential consequences, other than blithely offering to pay the legal fees for those who commit political violence in his name.
In a statement Tuesday evening, Biden said the deaths were a tragedy, and called on Israel to make public the findings of its investigation. “Israel has not done enough to protect aid workers trying to deliver desperately needed help to civilians,” Biden said. “Incidents like yesterday’s simply should not happen.”
A week after The Daily Wire parted ways with far-right pundit Candace Owens amid her lengthy public feud with the site’s co-founder Ben Shapiro, Megyn Kelly asked Shapiro if the ouster of the MAGA provocateur was proof that his publication is only about free speech “until it comes to Israel.”
Owens’ exit from the right-wing media empire came after months of increasing tension between her and Shapiro over the war in Gaza. The animosity between the two began heating up in November when Shapiro tore into Owens’ “disgraceful” comments on Israel committing “genocide,” prompting her to traffic in antisemitic “dual loyalty” tropes about Shapiro, an Orthodox Jew.
Days before her ouster, Owens liked a social-media post accusing a famous rabbi of being “drunk on Christian blood,” an overt reference to the antisemitic “blood libel” canard—generating even more controversy. She also peddled other antisemitic tropes when she complained about a Jewish “gang” in Hollywood.
