From: Gary in Atlanta

Dear Rabbi,

Does a person have to be concentrating and focusing on a mitzva all the time he’s involved in it. I would imagine that’s the case, but I personally find it hard to keep my mind focused for a long time. Do I fulfill the mitzva if I don’t have full intention?

Dear Gary,

Whether mitzvot need intention (“kavana”) or not is a lengthy discussion in the sources.

The halachic conclusion is that mitzvot do need intention to fulfill one’s obligation (Sh.A., O.Ch. 60) This means that one is required before fulfilling a mitzva to clear his mind and focus on the idea that he is about to fulfill a mitzva according to G‑d’s will. If he doesn’t have at least this basic kavana, he does not fulfill the mitzva.

Ideally, this intention should be maintained throughout the duration of the mitzva whether the mitzva is short like a blessing, or long like learning Torah. And of course, the more depth of contemplation and fervor of intention a person maintains throughout, the better. This would range from keeping in mind the simple meaning and purpose of the mitzva to the deepest intentions of the Kabbala. However, the halacha only requires that a person have the initial, basic kavana to fulfill the mitzva.

That being said, there are three exceptions which are quite commonly practiced and therefore worth mentioning: tzitzit, tefillin and succah. For these three mitzvot, the halacha states that in addition to the basic kavana of fulfilling a mitzva, one must also have kavana for the reason/meaning of the mitzva. The question is, what is the basis for these three exceptions?

The commentator referred to as the “Bach” (Beit Chadash, O.Ch. 8) explains that only these three are mentioned in the Torah followed by the Hebrew word “l’ma’an” – meaning “because” or “in order that” which introduces the reason for the mitzva. The reason given in the Torah for each of these is as follows: Tzitzit – “in order that you shall recall my mitzvot and do them” (Nu. 15:40); Tefillin – “in order that the Torah shall be in your mouths” (Ex. 13:9); Succah – “in order that you recall the redemption from Egypt when G‑d caused you to dwell in clouds of glory” (Lev. 23:43). Accordingly, when the Torah explicitly indicates the purpose of the mitzva, one must have intention not only for the act of the mitzva but for its reason as well.

Nevertheless, it is important to stress that unlike the basic kavana to do the mitzva as needed for all mitzvot, the additional kavana required for the meaning of these three mitzvot is only “l’ctechila” – the ideal. But lacking this extra kavana does not preclude its fulfillment.

Also, even regarding the basic kavana needed for all mitzvot, while integral to fulfilling the mitzva, if one’s actions indicate intention to do a mitzva, even if he doesn’t have this in mind explicitly, he still fulfills his obligation. So for example, the mere act of giving charity to the poor or eating matza on Passover reveals that it is the person’s inner intention to fulfill a mitzva even if he doesn’t contemplate that kavana at the time he does it (M.B. 60).

So Gary, you need to have in mind at least the idea that you are doing a mitzva as you begin it, or at least be in a context where that kavana is self-evident. In addition, for the three mitzvoth of tzitzit, tefillin and succa, you should have in mind the reason for the mitzva as presented in the Torah, although lacking this kavana does not disqualify the mitzva. But as mentioned, the more kavana, the deeper your thoughts and the more fervent your feelings, the better.