Rational explanations sometimes fall short.

People are different. We have different outlooks, different needs and different ways of viewing reality. And what works for me, may not be optimal for you, so rationally trying to convince you to do things “my” way can be ineffective.

For example, I can explain and explain to my husband until I'm blue in the face, why he should do something “my” way, only for both of us to land at square one with each not having moved an inch towards the other's perspective.

So rather than trying to convince him, I’ve learned to simply ask, "Please, just do it for me."

This won’t persuade him of the merits of my way which he obviously doesn't appreciate. But, he is willing to make personal sacrifices in order to prove his love to me. If doing something “for me” demonstrates how much he cares about my wants and how important I am in his life, he is willing to give it a try.

Because that isn’t ‘giving in’ to ‘my’ way, but is rather an opportunity for him to express the importance of our relationship— a bond that is so deep, it surpasses even personal perspectives.

The commandments of the Torah are divided into three general categories: eidot, testimonies; chukim, decrees; and mishpatim, laws.

Eidot are commandments that recall or testify to past significant events. Examples are Shabbat, or the holidays.

Mishpatim are commandments that are understandable; we would arguably have instituted them if G‑d had not commanded. Examples are honoring our parents and giving charity, and not stealing or murdering.

Chukkim are mitzvot, like the laws of kashrut or family purity, which we accept as divine decrees, despite their incomprehensibility.

This week’s Torah portion begins with the most enigmatic of these laws, “This [law of the Red Heifer] is the chukah of the Torah…”

“This is the chukah of the Torah,” (rather than “this is the chukah of the red heifer”) indicates that this inexplicable decree is the Torah—i.e. is a foundation for the entire Torah. Meaning, all the commandments, whether understandable or not, are expressions of G‑d’s Will and transcend logic, even those that are clothed within logic.

For, in truth, the reason why we keep the commandments, logical or supra-rational, (even if deep down we know it is for our benefit) is because G‑d has asked us. And only through chukim does this truth become evident.

Doing commandments just because G‑d asks demonstrates that our relationship with G‑d is far deeper than our individual experiences or personal conceptions. It reveals a bond that surpasses circumstances, logic and argument.

Because it reaches down to the very core of who we are.