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2106370 June 23 • 2016 47 I s it permissible to study science and philosophy — secular studies — in the yeshivah? Our Torah portion opens with the kindling of the seven lights of the branches of the menorah, specifically ordaining that it be kindled by the kohanim (priests) and that it be beaten of gold, in one piece, from "its stem until its flower." At first glance, it would seem that this biblical seg- ment is misplaced in the Torah. The commentary by Rashi attempts to provide a response: "Why link this seg- ment of the menorah to the segment of the tribal princes [which concludes the previous Torah portion]? Because when Aaron saw the offerings of the princes [at the dedication of the Sanctuary], he felt ill-at-ease that he was not included with them in the offerings. The Holy One said to him, 'By your life, your contribution is greater than theirs; you kindle and prepare the lights.'" Why would such a task give com- fort to Aaron? Since when is cleaning and kindling a candelabrum a greater honor than participating in the open- ing ceremony of the Sanctuary? At first blush, the lights of the menorah symbolize Torah: "For the commandment is a candle, and Torah is light," teaches the psalmist. But the ark is the repository of the Tablets of Stone, and that is what represents Torah in the Sanctuary. Moreover, the tree-like menorah has a trunk and six branches, each with its respective flowers — together making seven lights. If the Sanctuary symbol- izes a world in which the Almighty dwells, then the Sanctuary symbolizes a return to Eden, to universal peace and harmony. If so, the menorah may well rep- resent the Tree of Life — after all, Torah is aptly called "a tree of life to all who grasp it" — or perhaps a tree of knowledge, especially since the ancient Greek tradition speaks of "the seven branches of wisdom," paralleling the seven branches of the menorah. One may even suggest that the menorah is the amalgam of both trees together: Torah and wisdom united in one substance of beaten gold, a tree of life-giving and life-enhancing learn- ing when the light of Torah illumines every branch of worldly wisdom. I believe that this fundamental unity encompassing Torah and all genuine branches of wisdom was recognized clearly by the sages of the Talmud. Indeed, from their viewpoint, all true knowledge would certainly lead to the greatest truth of all, the existence of the Creator of the Universe. The sages are saying that one cannot begin to properly appreciate the world without a grounding in the sciences. The 12th-century phi- losopher Maimonides also understood the crucial inter- relationship between secular wisdom and Torah. He begins his hala- chic magnum opus Mishne Torah with the "Laws of Torah Fundamentals," which includes cosmogony, philosophy and science. He concludes the fourth chapter in saying that these studies are neces- sary for anyone desirous of learning about God — the command to love, know and revere God. Apparently, an advanced yeshivah led by Maimonides would include in its curriculum the study of science and philosophy as a means of understanding the world, human nature and God. Let us now return to the task of the kohanim in the Sanctuary. If, indeed, the menorah represents knowledge in its broadest sense, enlightenment in terms of the seven branches of wis- dom, the tree of knowledge, then the duty of the kohanim becomes clear. All of knowledge, indeed the entire world, may be seen as "matter." Torah must give "form," direction and mean- ing to every aspect of the material world and the life which it breeds. The kohen, who is mandated to "teach the Torah laws to Israel," must prepare, clean and purify the lights of the menorah. This is the highest task of Torah and the greatest calling of the kohanim — to utilize all branches of knowledge to bring us closer to the God of love, morality and peace. * Shlomo Riskin is chancellor of Ohr Torah Stone and chief rabbi of Efrat, Israel. Rabbi Shlomo Riskin Tree Of Knowledge Parshat Bahalatcha: Numbers 8:1-12:16; Zechariah 2:14-4:7. » t o r a h p o r t i o n