What Does an ‘Eis Ratzon’ mean if Hashem is Never “Moody”?

The concept of an Eis Ratzon — an opportune time is mentioned [in Tanach (Tehillim 69:14, quoted in the siddur as the opening phrase on the daily prayers) and many] more times in the words of Chazal. It means that there are certain times which are more opportune than others to approach Hashem and ask for His blessings as it is more likely for the request to be answered in these periods.

“Stump the Rabbi” with Rabbi Shloma Majeski

How does this fall in line with the basic belief (one of the 13 Principles of Faith) that Hashem doesn’t have any human-like features and is above any “moods”? What is the basis for this?

Let us preface before explaining:

Hashem has different attributes mentioned in the Torah: he is kind, merciful, wise, etc. In Chassidus, we refer to these attributes as “the Ten Sefiros.” The same obvious question applies here too: what does it mean that Hashem has attributes? Hashem is infinite, he has no description, no form — neither physically nor spiritually — so how can we define him with this attribute or the other if He’s absolutely abstract and infinite.

The answer is:

The Gemara (Sanhedrin 39a, quoted in Tanya chapter 35) relates how a Min (a heretic) asked Rabban Gamliel about what it says that wherever there are ten Yidden the Shechina is there. “How many Shechinas are there?” he asked.

Rabban Gamliel asked him whether the sun shines in his house? He answered, “yes.” “Does it shine in your neighbor’s house too?” he asked. “Yes,” answered the Min. “So how many suns are there?” Rabban Gamliel stumped his stumper.

There is one sun, but the sun’s light shines in different places.

The same is with regards to Hashem: Hashem is absolutely one, but his “light” shines in various “conducive” places, for example, in the Beis HaMikdash, where there is a Minyan of ten Jews, and the like.

The same principle applies when we discuss the Sefiros:

Hashem is absolutely one, abstract, and infinite, and we can’t attribute any kind of description or definition to Hashem.

So, when we discuss G-d’s mercy or kindness, it means that Hashem (who is infinite) manifests (in the “process” Chassidus calls “Tzimtzum”) his light and his presence through the “window” (the attribute) of mercy or kindness, but not that He Himself is c”v defined by that.

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As mentioned above in the analogy of the sun, the sun shines through open windows. Similarly, to effect Hashem to direct His infinite light into a finite “receptacle,” making the Infinite Hashem be the “healer of the sick” and the “blesser of the years” and whatever else a person may need, one needs a special merit, because you are asking Hashem to contract his infinite Self and shine His light in a very finite and measured way.

[Therefore, observance of Torah and Mitzvos, in general, are the greatest kli for Hashem’s blessings, because they make the person worthy of receiving Hashem’s blessings.] Now, there are certain times of the year that are called an Eis Ratzon. This means that for various reasons Hashem is already manifesting his presence and shining that light of mercy or kindness into the world, and therefore, even if one hasn’t merited it through his deeds, he can receive Hashem’s blessings.

These times include Yom Tov, the months of Elul and Tishrei, (especially Rosh Hashana, Yom Kippur, Aseres Yemei Teshuva, and Shemini Atzeres—Simchas Torah), [and “private” events as well, like] a wedding or a Bris Millah, when opening the Aron Kodesh in Shul, amongst others.

During these moments, Hashem’s light is already shining, and He — so-called — doesn’t “need” to contract Himself from infinite into finite light – because it is already manifested in the world.

[The same principle applies on the opposite side as well: there are times when Hashem contracts His Infinitude into the judgment and punitive attributes (Din and Gevurah), like in the house of a mourner, at night, etc. We, therefore, refrain from mentioning our sins (through saying Tachanun, etc.) at these times, to not invoke judgment upon ourselves. Ed.]

It is, therefore, much easier to access the merciful “attributes” of Hashem at times such as these. That is the meaning of the term Eis Ratzon. ■