The Intricate Relationship between Torah and Proper Conduct

In the tapestry of Jewish thought, the relationship between Torah study and ethical conduct occupies a central place. Numerous questions surface, probing the essence of this relationship. Does Torah inherently encompass ethical conduct, serving as its sole embodiment? Or does ethical conduct exist as a distinct entity, coexisting alongside Torah study? Rabbi Elazar ben Azariah, a sage of the Mishnaic era, encapsulated this relationship succinctly when he stated,

אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ. אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה

Where there is no Torah, there is no right conduct; where there is no right conduct, there is no Torah. (Ethics of the Fathers 3:17)

The Mishna implies that these two things – Torah and derech eretz (right conduct) – are not independent of each other but rather interdependent; each one needs the other to function. In this article, we will explore various perspectives to shed light on the intricate relationship between Torah study and ethical conduct.

Rabbeinu Yonah explains as follows:

Where there is no Torah, there is no right conduct – one who does not know Torah is incomplete in the traits of ethical conduct because most of the good traits found in the ways of the world are like, ‘You shall surely rebuke your fellow, and you shall not bear sin because of him. You shall not take vengeance or bear a grudge against the children of your people. You shall love your neighbor as yourself.’ And many others like them. Therefore, without Torah, his views will not be complete in ethical conduct.

This suggests that without Torah knowledge, one’s grasp and application of ethical behavior would be lacking. The Torah serves as the essential framework and guide needed to fully understand and embody ethical values in one’s life. In essence, proper ethical traits and right conduct cannot be fully developed without the guidance provided by the Torah.

The Torah’s teachings are meant to shape one’s actions and character. If a person disregards the importance of ethical behavior and doesn’t cultivate it, they will neglect the Torah’s guidance, and it will gradually fade from their consciousness. Essentially, without a solid foundation of ethical conduct, their engagement with Torah study becomes devoid of meaningful impact.

Another perspective to consider is that even if someone possesses commendable character traits, they may encounter challenges in effectively applying them without the guidance of Torah. Each character trait, such as compassion or determination, is essentially neutral and can be utilized in various ways, both positive and negative. For instance, while compassion is generally a good thing, it may be misapplied or misdirected in certain situations. The Torah acts as a compass, offering guidance on how to appropriately channel and utilize our character traits in alignment with moral principles and divine wisdom. Without this guidance, there’s a risk that our otherwise good character traits may be misapplied. Therefore, the Torah plays a crucial role in ensuring that our ethical conduct, or derech eretz, remains on the right path and is not misused or misdirected.

On the second part of the Mishna, Rabbeinu Yonah continues:

Where there is no right conduct, there is no Torah – one must first refine their character traits. Through this, the Torah will reside within them, for it does not dwell permanently within a body devoid of good character traits. Therefore, one should not study Torah first and then later take on the commandments, for this is impossible. It is analogous to what is said, ‘We will do and we will hear,’ as we have written.

Here, he explains that ethical conduct and personal virtues are fundamental to Torah because the ability to truly internalize and apply the teachings of Torah is contingent upon these positive qualities. There is a well-known anecdote of an ethics professor who was caught doing something unethical and then responded with the question, “Do I need to be a ruler to teach math?” revealing the disparity between his actions and his profession. Torah learning isn’t merely about accumulating knowledge; it’s about transformative growth, where our character aligns with our knowledge. It’s not enough for our understanding of Torah to exist separately from our moral behavior; rather, it should shape and refine who we are as individuals. Torah study relies on us already possessing a strong foundation of good character. In other words, before delving into the study of Torah, it’s essential to have developed positive character traits.

The Magen Avot explains the second part of this Mishna along similar lines:

If a person does not conduct themselves with proper manners according to what the Torah has taught them, the Torah will not be fulfilled within them because it stands in opposition to their actions. They will not pay attention to it; they will neglect it, and it will be forgotten by them.

The Torah’s teachings are meant to shape one’s actions and character. If a person disregards the importance of ethical behavior and doesn’t cultivate it, they will neglect the Torah’s guidance, and it will gradually fade from their consciousness. Essentially, without a solid foundation of ethical conduct, their engagement with Torah study becomes devoid of meaningful impact.

There is another element to all of this which is that the expression “Where there is no right conduct, there is no Torah” suggests that there exists a fundamental moral standard accessible to everyone, regardless of their awareness of the Torah. This is reflected in the expression “Derech Eretz Kadma L’Torah” (Derech Eretz preceeded the Torah) and means that even without knowledge of specific teachings, people inherently understand what is right and wrong. Take, for example, the Generation of the Flood, who were punished for stealing despite not having received the Torah. The question arises: How could they be held accountable for actions they weren’t explicitly instructed against? The Ramban (Bereishit 6:13) explains that theft is a rational and universally understood moral principle, so there was no need for a prophet to warn against it. Fundamentally, every individual possesses the innate ability to recognize theft as morally wrong, regardless of religious teachings, as it’s a fundamental understanding – the derech eretz – that Hashem has instilled within us.

Tying this back to the flipside of the quote, “Where there is no Torah, there is no right conduct,” the Midrash Shmuel explains: 

The intent of the Tanna’s statement is that all the character traits and practical wisdom that a person acquires through their own intellect and human experience are not valued equally to the concept of “Derech Eretz” (ethical conduct) as learned from our holy Torah. As we often find in the words of our sages, the Torah teaches us many ethical principles, etc. And because the “Derech Eretz” learned from the Torah is significant in both quantity and quality, we can say that without Torah, there is no true “Derech Eretz.” Even if someone acquires human and intellectual “Derech Eretz,” it is not esteemed before the Torah-based “Derech Eretz.”

In a similar sense to what Rabbeinu Yonah said before, while individuals can and, in fact, are expected to develop a sense of ethical conduct, known as derech eretz, even if they do not have exposure to Torah, the Midrash Shmuel clarifies that such ethical understanding is inherently lesser in both quality and quantity compared to the ethical teachings found within the Torah. In essence, the ethical guidance provided by the Torah surpasses what one can attain solely through their intellect, emphasizing its superior nature.

Ultimately, ethical conduct and Torah study are interwoven aspects of spiritual development, with each enhancing and reinforcing the other. Ethical conduct serves as the fertile ground upon which Torah knowledge takes root, while Torah study provides the guiding light that illuminates the path of ethical living.