|
|
June 4, 2004/Sivan 15 5764, Vol. 56, No. 37
Faith shines light on scientific study
Torah study
SHLOMO RISKIN
Behalotcha/Numbers 8:1-12:16
This week's Torah portion opens with the kindling of the seven lights of the branches of the menorah, specifically ordaining that it be kindled by the priests and that it be made of a single piece of gold "hammered from base to petal" (Numbers 8:4). It would seem that the more natural setting for this biblical segment would be the portions of the Book of Exodus that deal with the Sanctuary, its sacred accoutrements and the task of the Kohanim, priests, in ministering within it.
Rashi explains: "Why link this segment of the menorah to the segment of the tribal princes (in Numbers)? Because when Aaron saw the offerings of the princes (at the Sanctuary dedication), he felt ill at ease that neither he nor his tribe was included with them in the offerings. God said to him, 'By your life, your contribution is greater than theirs; you kindle and prepare the lights.'" (Rashi, Numbers 8:2)
Since when is cleaning and kindling a candelabrum a greater honor than participating in the opening ceremony of the Sanctuary? At first blush, the lights of the menorah symbolize Torah. Moreover, the menorah has a trunk with six branches, each with its respective flowers - together making seven lights. The imagery is certainly that of a tree. And if the Sanctuary symbolizes a world in which the Almighty dwells, then the Sanctuary symbolizes a return to Eden, to universal peace and harmony. The menorah may represent the Tree of Life or even the tree of knowledge. The menorah may be the amalgam of both Torah and wisdom, united in one beaten substance of gold.
The sages say that we cannot begin to properly appreciate the world without grounding in the sciences. I had my first conscious "religious experience" in a biology lab, viewing slides of snowflakes. As I saw slide after slide, with each snowflake perfectly hexagonal and dazzling with magnificently colored designs - but each unique to itself - I felt tears coursing down my cheeks, and I mouthed a prayer of appreciation.
The 12th-century philosopher Maimonides also understood the crucial inter-relationship between what is generally regarded as secular wisdom and Torah. His "Mishneh Torah" opens with the Laws of Torah fundamentals, the first four chapters of which address cosmogony, philosophy and science - especially the interface between physics and theology. He concludes the fourth chapter in saying that these studies are actually involved in the proper fulfillment of five commandments: knowing God, denying the possibility of other gods, unifying God, loving God and revering God (Laws of Torah Fundamentals 4,13).
Amazingly, Maimonides ordains that the scholar must divide his learning time in three segments: written Torah, oral Torah and Gemara.
An advanced yeshiva led by Maimonides would include in its curriculum the study of the philosophy of science as a means of understanding the world, human nature and God.
As to the task of the Kohen-priest in the Sanctuary, if the menorah represents knowledge in its broadest sense, enlightenment in terms of the seven branches of wisdom and the tree of knowledge, then the duty of the priest becomes clear. Torah gives form and meaning to every aspect of the material world and the life that it breeds. In preparing and purifying the lights of the menorah, the Kohen, who is blessed to "teach the Torah laws to Israel," is performing the highest task of Torah.
Rabbi Shlomo Riskin is the spiritual leader of Efrat, Israel.
|
|
