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Tree Of
Knowledge

Parshat Bahalatcha:
Numbers 8:1-12:16;
Zechariah 2:14-4:7.

I

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

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June 23 • 2016

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