Is kavanah necessary for a mitzvah mid’rabonon?

As we have learned, there is a disagreement in the Gemara about whether mitzvos tzrichos kavanah-- whether intent is necessary to fulfill a mitzvah. Shulchon Aruch rules according to the stringent opinion. Therefore, if one does a mitzvah without the proper intent, he must redo the mitzvah. In deference to the opinions which hold that one was already yotzei, a brocha is not recited the second time. Later poskim disagree on whether intent is necessary for mitzvos mid’rabonon. The halachah follows the stringent view.

סימן ס, סעיף ד, ס"ק י, וביה"ל ד"ה וכן; ביאורים ומוספים דרשו, 17

Can circumstances demonstrate intent?

If a person performed a mitzvah without proper intent, but the circumstances under which he did the mitzvah indicated that a mitzvah was being done, he fulfilled his obligation. For example, if one said Kriyas Shema along with its brochos, it is clear that he was trying to be yotzei the mitzvah even if he did not have explicit intent. Likewise, if one recited a brocha before doing another mitzvah, his intent is evident. L’chatchila, though, one should have express intent to be yotzei before doing a mitzvah.

 סימן ס ס"ק י וביה"ל ד"ה וכן; ביאורים ומוספים דרשו, 22 28

Which intentions are necessary when saying the first pasuk of Shema?

Aside from one’s intention to be yotzei the mitzvah when saying Kriyas Shema, one must also have special kavanah when saying the first pasuk. Some poskim say that this kavanah entails both a focus on the meaning of the words as well as an intention to accept the yoke of Heaven. Others say that a general kabbalas ol malchus shamayim is sufficient. A third opinion maintains that just knowing the meaning of the words is adequate.

סימן ס, סעיף ה וס"ק יא; ביאורים ומוספים דרשו, 21

• If a person recited Kriyas Shema before davening, he should repeat it when he says the Birchos Kriyas Shema. Doing so fulfills the Talmudic dictate of learning Torah before Shemoneh Esrei. In addition, there are opinions which hold that one can only fulfill Kriyas Shema properly when it is recited together with its brochos.

• The Gemara records a disagreement about whether mitzvos tzrichos kavanah--whether a person can only be yotzei a mitzvah if he intends to do so. This disagreement applies to the question of whether one who is blowing a shofar on Rosh Hashanah for musical enjoyment is yotzei the mitzvah.

• All opinions agree that a misasek--one who does a mitzvah without even intending to do the action—is not yotzei the mitzvah. For example, if one blows near the opening of a shofar without intending to emit a sound, he is not yotzei even if a blast comes out.

• Should the chazan repeat the word emes?

• How can an individual reach 248 words of Shema?



• Should one stop in the middle of Shema to hear the chazan say Hashem Elokeichem emes?