Let us illustrate the concept that the Torah we study is also considered divine wisdom by considering a mathematical equation.
Equations can be understood at varying levels of depth, ranging from the most basic to the most complex and abstract.
For example, one can determine that 32 + 42 = 52• Yet because one arrived at this conclusion experimentally, one’s understanding of this equation is quite rudimentary.
There may perhaps be those with a more advanced level of understanding, such as the ancient Egyptians, who were aware that a 35־4־ ratio yields a right triangle, yet they did not have an understanding of the Pythagorean theorem.
Even one who is aware of the Pythagorean theorem may not grasp its mathematical proofs and implications.
Despite their rather basic level of understanding, the knowledge to which they were privy was indeed true in every sense of the word.
When we understand a particular facet of the halakhot pertaining to an ox goring a cow, we gain a certain degree of true knowledge.
Although this knowledge exists on a profoundly low plane in the grander cosmic scheme, it is nevertheless just as much a true knowledge of Torah as is attained in the most supernal spheres of existence.
The fact that we are not able to uncover the loftiest levels of truth is certainly unfortunate, but that does not negate the fact that our knowledge of Torah is indeed true and complete.
It is possible, in fact, that our grasp of Torah is in a certain sense superior to that of the higher beings, for we possess a true and profound understanding of the physical world.
In any event, the point is that Torah study at any level is still regarded as the study of God’s Torah.
Even if the subject matter reveals the most infinitesimal facet of the Torah’s vastness, and even if the Torah we study is almost laughable relative to the Torah studied in the study halls of Heaven, that does not change the fact that the Torah in which we engage in the physical world and that studied on high are both one true Torah.
Rabbi Adin Steinsaltz