Being concerned about what other nations think, and trying to win favor in the eyes of non-Jews, is clearly a double-edged sword. On the one hand, in order to fulfill the imperative to sanctify God's Name-Kiddush HaShem (VaYikra 22:32)-and avoid the converse-Chillul HaShem, assessments will have to be made regarding the impact of Jewish actions upon members of the nations of the world. If Jews are to serve as "a light unto the nations" (Yeshayahu 42:6), then they will have to be self-conscious with regard to how they can most effectively positively influence others. Both Avraham (Beraishit 18:25) and Moshe (Shemot 32:12; BaMidbar 13:13-16) emphasize the necessity for God Himself to be concerned with the manner in which His Actions in general, and those relating to the Jewish people in particular, will be understood by adherents of other faiths.
However, inordinate concern for what others think of us to the point where we are prepared to compromise, modify, and even abandon aspects of our Jewish distinctiveness, can hardly be viewed in a positive light. In VaYikra 18:3, the Tora clearly adjoins Jews from emulating not only the religions of others, but even their social mores. Maimonides codifies this commandment in terms of hairstyles and types of clothing, among other things (Mishna Tora, Hilchot Avodat Kochavim, 11:1). Shmuel's consternation over the people's request for a king was at least in part due to their desire to be "like all the nations" (I Shmuel 8:5.) One could even argue that one of the metaobjectives of the commandments given to the Jewish people is to make them distinct from everyone else, as suggested in VaYikra 20:26, "and I will separate you from all the nations to be unto Me."
Consequently, while we aspire to having the ethics and morality of Judaism serve as a model for emulation by others, at the same time we must be nonplussed by what they think of our ritual observances. The Talmud and the Midrash are replete with examples of non-Jews challenging the validity and relevance of various commandments, particularly Chukim-(RaShI on Beraishit 26:5 "Matters that the evil inclination and the nations of the world question, such as the avoidance of consuming pork and the prohibition against wearing mixtures of linen and wool..."). Jews are expected to courageously practice their religion, not only in the face of disrespect and derision, but even under the threat of death-see Shabbat 49a.
It is therefore curious to reflect upon a section of this week's Parsha, Devarim 4:6 in which a different tone is set. "You will observe and perform because it (the Tora by means of its commandments) comprises your wisdom and your understanding in the eyes of the nations, who will hear about all of these Chukim (commandments whose rationales are obscure, at best), and will say as a result, 'Surely this is a wise and understanding nation.'" RaMBaN explains this verse in light of the ones that immediately follow (Ibid., 7-8), and states that the observance of Tora laws causes non-Jews, including anti-Semites (!), to praise the Jews due to their being perceived as "close to God" and engaging in practices that are righteous, just, and good in terms of creating social and governmental order.
R. Yaakov Zvi Mecklenberg, in HaKetav VeHaKabbala, posits that it is not lost upon outside observers, i.e., the nations of the world, that when a Jew is engaged in observing a Chok, s/he is on a higher spiritual level and consequently closer to God, than when s/he fulfills a Mishpat. The commentator claims that the spirituality of the Jewish people is not attributable to its observance of logical practices designed to advance justice and fairness, since all nations per force enact some sort of social contract in order that its citizenry will be able to interact in a civil manner.
It is specifically the seemingly irrational practices, particularly those associated with the Temple service, that serve as the criteria for determining the people's closeness to God. When the construction of first the Tabernacle and then the Temple was followed precisely and the sacrifices were carefully offered, a Divine Fire descended to ignite the wood on the holy alter, numerous miracles were observed to take place by great numbers of people, prophecy took place, Jews were successful in their wars, and they resided in the land of Israel continuously for hundreds of years. But when the Temple cult was interrupted and finally totally discontinued, miracles and prophecy ceased, the Jews suffered military defeats, and they were exiled from their land. Whereas the commandments of Bein Adam LeChaveiro remain constant wherever Jews may find themselves, it is specifically the observance of the Chukim in general, and the Temple service in particular, that the nations of the world account for the apparent closeness of the Jews to God. Perhaps Jews themselves are too caught up in the observance of the many details, for them to properly perceive the type of overview that outsiders may be able to achieve. Just as Yitro, despite only receiving a second-hand account, grasped the awesome implications of the Exodus from Egypt, leading to his blessing God in contrast to the Jews who failed to do so, (Shemot 18:9-10), so too perhaps the Yitro's of the world, at least on a certain level, can appreciate the significance of Mitzvot better than those caught up in their daily performance.
Rabbeinu Bachayai, a student of RaMBaN, suggests an alternate interpretation that not only provides an insight into the mentality of the outsider looking in upon Jewish practice, but also offers an approach that can prove helpful to Jews themselves who are often confounded by some of the practices that they are commanded to perform. The commentator asserts that when non-Jews observe the many precepts comprising Judaism that do make sense and reflect a high level of justice and propriety, they will be led to conclude that even the more esoteric ritual behaviors must also have underlying them high-minded and socially redeeming assumptions and principles, despite the fact that these fundamentals are not readily comprehendible. If the outsider is prepared to attribute to Chukim importance, in light of the more apparent logic and sensibility of Mishpatim, we insiders should be prepared to do the same.
Not only should we attempt to achieve the dictum of Rabbi Gamliel, son of R. Yehuda HaNasi, to the effect that we should not judge others until we are in the identical situation in which they find themselves, but sometimes being able to assume the perspective of others vis-à-vis ourselves will also provide fresh insights into our own practices and traditions.
Best wishes for a peaceful and meaningful Shabbat, as we begin the seven weeks of consolation, following Tisha B'Av.