The Greeks were lovers of wisdom and knowledge. Their objection was not to the elements of Torah and mitzvot that are understood by the human mind, but to the notions of “God’s Torah” and “God’s mitzvot,” i.e., that there is an element of the Torah and mitzvot beyond what is understood by the rational mind.

The objection of the Greeks was to our connection to the divine:

Even the Greeks acknowledged that one needs to study and fulfill Torah and mitzvot, as the Greeks are lovers of wisdom and possess understanding, and as a result they, too, say that Torah and mitzvot are good and that it is impossible to endure without them. But which Torah and mitzvot are good, according to the Greeks? The Torah that derives from human reason, and the mitzvot that constitute uprightness of character and ethical behavior in accordance with human understanding. But the Greeks would wage war against the Torah associated with the Tetragrammaton and the mitzvot associated with the Tetragrammaton [which emphasize one’s relationship with and connection to God].

The purpose of studying Torah and doing mitzvot is service of the Creator:

In truth, the real purpose of Torah study is not only to attain knowledge of the halakha or to grasp the subject [being studied]. Rather, the most essential aspect of this activity is that one’s heart and mind must be bound in service to Torah and to the One who gives the Torah…. Likewise, with regard to the mitzvot, the most essential aspect is the acceptance of the yoke of Heaven, and the fear of Heaven involved in the fulfillment of mitzvot. (Rabbi Yosef Yitzĥak Schneersohn, Sefer HaMa’amarim 5692–93, p. 185)