The Torah [Five Books of Moses] is the inspired Word of God. The Torah declares itself to be God-breathed, inerrant, and authoritative. We also know that God does not change His mind or contradict Himself. So the Torah most definitely does not allow for traditions that contradict its message. This is not as much of an argument against tradition as it is an argument against un-Torah, extra-Torah and/or anti-Torah doctrines. The only way to know for sure what God expects of us is to stay true to what we know He has revealed—the Law of God תורת משה. We can know, beyond the shadow of any doubt, that The Law of God is true, authoritative, and reliable. The same cannot be said of tradition.
For example in Leviticus 18 it says these are the commandments that God commanded by which one may do them and live. So we know the Law of God gives life and the good. So there is no room to nullify the law of God. It is for all who want life and the good to come and learn and keep.
So if there are traditions that are anti Torah or contradict the Torah we must not listen to them.
Traditions are valid only when they are based on the Law of God and are in full agreement with the Five Books of Moses. Traditions that contradict the the Five Books of Moses are not of God and are not a valid aspect of the faith. Torah alone is the only way to avoid subjectivity and keep personal opinion from taking priority over the teachings of the Five Books of Moses.
Torah alone does not nullify the concept of traditions. Rather, Torah alone gives us a solid foundation on which to base traditions. There are many practices, that are the result of traditions, not the explicit teaching of Law of God. It is good, and even necessary to have traditions. Traditions play an important role in clarifying and organizing practice. At the same time, in order for these traditions to be valid, they must not be in disagreement with God’s Word. They must be based on the solid foundation of the teaching of Torah. The problem is that many base traditions on traditions which are based on traditions which are based on traditions, often with the initial tradition not being in full harmony with the Torah. That is why we must always go back to Torah alone, the authoritative Word of God, as the only solid basis for faith and practice.
This is the reason the Gemara is always measuring itself against the verses of the Torah to make sure it does not contradict the Torah.
Thus: learning the Oral and Written Law
Gemara, Rashi, Tosphot, Physics and Mathematics is the truth and the light. That is the Oral and Written Law with מעשה בראשית מעשה מרכבה.
The path the Rambam specifically held is the path of Torah.
If the Gemara is always right is not the issue. Rather the issue is if it is not better to try to understand what work on Shabat is, rather than throw out the whole concept? Which approach would you say is more in accord with the Law of Moses,-to try to understand what work on Shabat is even at the risk of making mistakes or saying that one no longer has to listen to the word of God because someone already listened to the word of God once? Does the Torah say do not work on Shabat until someone comes along and does no work on Shabat. After that, you can then work on Shabat. Similarly the Torah leaves no room for many other practices.
The only path that I know of that is in accord with this idea is the Litvish [Lithuanian] Yeshiva based on the approach of the Gra and the Rambam.
This may sound like a critique on Christians but it is not. Rather I mean to exclude all groups that clock themselves in mantle and clothing pretending to keep Torah while doing idolatry.