Torah study boundaries

Hello,
I read your article ‘Between My Territory, etc.’ here , where you explained, among other things, what you think is defined as ‘Torah study’ in the laws of Choshen Mishpat:
“What is eternal and universal about the issue of no one breaking the law within his time? What is eternal there is the normative determination that when there is a clear presumption, it is sufficient to spend money. The contents of the presumption in themselves are not Torah, and there is no holiness in them. They can change according to different cultures and customs. What does not change is the normative determination, not the factual one, and therefore this is the ‘Torah’ in that issue… This is the divine truth, and it is eternal.”
And it’s still not clear to me, after all, this normative determination (and many others like it in the Talmud) ultimately rests on the human logic of the Tannaim and the Amoraim (who were people like you and me, as you often say…), and so the question arises again why their determination is considered Torah more than just a court hearing in which the “secular” judges also try to determine who is right between the two and, in effect, establish normative determinations in the financial relations between one person and another?
That is, I can understand your explanation of the normative determinations that are written in the Torah commentary, and as you gave the example of the laws of the guards that appear in the Torah – a beggar is liable for rape, a guard is liable for theft and loss, etc., because these are norms that the Torah itself stated, and their study, as well as the rulings in similar cases according to these principles, are considered part of the Torah. However, how many such laws exist in the Talmud compared to the sea of ​​laws and cases that deal with property laws and normative determinations that are not written in the Torah at all and are the fruit of the logic and interpretation of the sages of that period (which, in my opinion, have great weight)? So why should the blessings of the Torah be recited over them, or alternatively, why is there more reward for studying Torah than simply reading court rulings?