Mishpatim תרמ”ב

ואלה מוסיף על ענין ראשון מה הראשונים מסיני כו’.
The word ואלה (the ‘vav’ – and) teaches us that these laws were all said in addition ot the ten commandments, at Har Sinai. (See Rashi Shemos 21:1)
הענין דיש מצות שבין אדם למקום ב”ה והוא עשרת הדברות ויש בין אדם לחבירו והוא המשפטים.
The idea here (between the different tyes of mitzvot) is that there are mitzvot that are between man and HaShem. The basis for these are the ten commandments (even though they contain mitzvot between man and his fellow man, nevertheless the root of them in HaShem’s interaction with the world is man to HaShem). And there are laws of man to his fellow man, and these are in the mishpatim – The laws of our parsha.
והם בחי’ דרך ארץ ושלימות האדם בעצמו והוא בחי’ תורה שבעל פה.
These laws (of bein adam lechavero) are the ways for a person to gain perfection. This is the idea of the oral Torah. (Once a person gains perfection over his traits, in one’s interactions with mankind, then one is actually able to attain Torah from oneself – the idea of the Oral Torah).
ושניהם מהשי”ת כמ”ש ה’ עוז לעמו יתן הוא התורה. יברך את עמו בשלום הם המשפטים.
Now both of these really come from HaShem. As the pasuk states “HaShem gives power to His nation”, this refers to the Torah, (man to HaShem). “HaShem will bless His nation with peace”, this refers to the laws of man to his fellow.
כמ”ש במדרש בפסוק אתה כוננת מישרים.
This is also explained in the Midrash (Shemos Rabbah 30:1) on the pasuk (Tehillim 99:4) “You have established equity (You have worked righteousness and judgment in Yaakov)”.
(The Midrash explains how it is through the laws of man to his fellow, the people who do not get on with each other, yet when they follow the principles of the Torah, they change and it generates loving kindness between them).

כי הגם שניתנו ביד החכמים עכ”ז מתנת אלקים הוא כמ”ש המשפט לאלקים הוא. ומסרה לבנ”י כמ”ש תשים לפניהם.
Now even though these are given to the sages (to apply as they see fit, for example in Beis Din), nevertheless they are gifts of HaShem. As the pasuk states “The law is HaShem’s”. And He has given this to HaShem, as the pasuk states “You shall place it before them”.
ויש בחי’ דרך ארץ שקדמה לתורה כי כפי טהרת הגוף ושלימות המדות זוכין לתורה.
Now there is the idea of derech eretz which precedes the Torah, which means that in as much as one is pure and has perfected one’s traits, one is able to merit to gain more Torah.
אח”כ התורה נותנת שלימות אמיתיות. וזוכין אח”כ למעלה יתירה בתורה. ואח”כ לשלימות ביותר. ולזה אין הפסק.
Through this process the Torah gives true completion. And one merits to a greater level in Torah, and then (through the deep understanding, one perfects one’s traits even more) and attains even greater perfection. This (growth cycle) never stops.
וז”ש במדרש דינין לפני’ ולאחרי’.
this is the idea of the Midrash (Shemos Rabbah 30:3) The Torah has laws before it, and laws after it. (It is the laws before and after that protect it, and maintain this continuous growth)
ולהיות כי המשפטים הם שבין אדם לחבירו כמ”ש לפניהם. לכן הקדים מצות עבד עברי שביותר יש ליזהר שלא לעשות עול לחבירו בשיעבוד גופו מהפסד ממונו:
Now since the Mishpatim laws are those that are between man and his fellow, as the psauk states “before them”, therefore the first law discusses the Eved Ivri – the Jewish Slave. For one needs to be extra careful not to abuse, and misuse one’s fellow Jew, more than losing his money. (People are often more careful about one’s fellow Jews’ money, than his feelings). (Therefore the first law inMihspatim teaches us about the feelings of one’s fellow Jew).