Q. (Re- questions 2227 and 2226 above). How can we not include the different fields of knowledge and science as part of the Torah? Does it not say that the branches of the one- single piece golden menorah of the Beis Hamikdash represent them all, and they bow down to the center light which is the Torah? So after all they are Torah?
A. Indeed, the Meiri, Rabenu Bachya (Teruma) and other Rishonim, assert that the Menorah’s seven lights represent the seven wisdoms. The Chida (Devash Lepi) and other Rishonim classify them seemingly as follows:
1) Hegyon, the ability to communicate properly and exactly, to understand and draw conclusions.
2) Cheshvon, the knowledge of mathematics, geometry etc.
3) Shiur, geography, astronomy etc.
4) Refuah. the knowledge of nature in subjects like biology, medicine, chemistry, physics Etc.
5) Nigun, music
6) Metaphysics…The knowledge of the soul, philosophy and the study of psychology.
7) The knowledge of Torah …. which is the most significant branch, and to which the other ones bowed down to.
Although, the seven branches and neros or lights, were made from one single, hammered and crafted block of gold, as we mentioned before, they do not acquire any similitude or likeness to the Torah, unless they are united and used at that time with the Torah, but not when they are used or studied by themselves.
Horav Shlomo Miller Shlit’a added that in his opinion even when high mathematics, trigonometry, astronomy, etc. are used directly to explain Torah mitzvos such as in Kiddush Hachodesh, the chochmos chitzonios are only to be referred to as “Parperoos Lachochmo” or delicacies and adornments to the Torah, but not the Torah itself.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a