The Ramban tells us in Parshas Va’eschanan that keeping the Mishpatim is “tiferes” (beauty), and even the Gentiles will praise the Jews for following them. Not only that, it brings the Jews closer to Hashem. One must explain what is so compelling about Mishpat that elicits such a response from the nations of the world.
The Gemora in Sanhedrin tells us that one who judges a “Din Emes L’amito” (a truthful, true judgement), becomes a partner in the Creation of the World. The commentators grapple with the expression “Din Emes L’amito” because a judgement is either true or false, and further, why indeed is such a judgement compared to creating the world? The fundamental position of a judge demands him to be impartial. We as creatures on this planet are affected either positively or negatively by all that happens to us and around us. It elicits from us either reactions or emotions, sometimes voluntarily and sometimes so sublime that we are not even aware of them. The gemora tells us that shochad (bribery) will work, even if the person being bribed is unaware of the graft that has fallen into his possession. (For example, if one of the litigants drops some coins into the judge’s pocket without the judge even being aware of this act, Chazal tell us it will affect how the judge sees the case.) The Torah demands that the judge isolate himself from all of those feelings and thoughts in order to become totally objective. This vacuum, absent of all outside influences, is an environment that naturally existed before the Creation of the World. Possibly this is what Chazal are alluding to: That we have the ability to detach ourselves from the outside world to the point of becoming totally objective (This is the same vantage point from which Hashem created the world).
The sefer Bat Ayin on this week’s parsha equates the Mishpatim and the way to achieve impartiality to the service of Hashem. Just as in the service of Hashem we sometimes start out shelo lishma (for the incorrect reasons) but we have an end goal to reach lishma (for the purpose of Hashem), Chazal tell us that if we pursue truth earnestly, we can indeed come to judge truthfully. The ‘Tiferes’, ultimate beauty of a Jew, is that in everything he does, he is not swayed by anything around him. When the other nations see this, they realize that we are a cut above.
I think that these words sound a bit aloof to us in our everyday lives, but in reality it is very relevant in how we interact with people. For instance, one has a client, a child or a friend, who in the past has wronged him. When we pick up the phone or start a conversation, we are demanded, at a certain level, to listen impartially and not be emotionally pulled in one direction (that does not mean we have to forget about the wrongdoing in the past). If we can detach ourselves and judge each situation with its own value, we are indeed becoming G-dly. Not only is it equal to being a partner in the Creation of the world, but I think such a person will live a life with an authenticity, which is not only sublime but also much less ambivalent.