R' Tzadok HaKohen M'Lublin zy"a (Tzidkas HaTzadik 59) asks an important question:
The Torah is called Moreh Derech. It shows us the way. It's known that in Sefer Mishlei when the word Derech appears it is a reference to the Torah. (see there 48).
It's easy to understand why some parts of the Torah are called Moreh Derech. After all, we need practical Halachah to tell us what to do from minute to minute. We need to be taught how to refrain from the wrong and to be directed towrds that which is right.
What about the parts of the Torah that have no bearing on my life? How are abstract parts of Torah also considered Moreh Derech?
He answers that the premise of the question itself is a mistake: The Torah is not called Moreh Derech because it teaches us what to do. It is called Moreh Derech because he who learns Torah has Hashem holding his hand guiding him through life - even if what he is learning has no direct or practical bearing on the challenges he faces.
Just the fact that he is a Torah learner gives him the Siyata D'Shmaya to be led on the proper path.
This idea finds its source inwhat Chazal teach us about the Aron, the Ark that contained the Luchos: when the Jews traveled in the desert the Aron would travel ahead of the camp and disperse the enemies of the Jews before they came to attack. So too the Gemara says (Sotah 21a) that the Zechus of Torah learning keeps the possibility of sin away from a person.
This is also the meaning of the Medrash (Eichah 1) that the light of the Torah - HaMaor She'Bah, is Machziro L'Mutav - it brings a person onto the proper path.
As Dovid HaMelech said,
נר לרגלי דבריך
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