In Shulchan Aruch, Orach Chayim 60 we are informed that to fulfill a commandment we are required to have a kind of intentionality called “kavanah.” According to this ruling if we do a commandment, like putting on tzitzit, for instance, without the conscious intention of fulfilling the commandment to put on tzitzit, then we have not actually fulfilled our obligation.
This idea is stated specifically regarding hearing a Shofar blown on Rosh HaShannah in Mishnah, Rosh HaShannah 3:7. If a person lives near a synagogue and hears the Shofar without intending to fulfill the mitzvah, then he is still obligated to listen to the Shofar.
The origin of this commandment is disputed, but most authorities trace it to the Scriptures, rather than to a rabbinical injunction. One of the verses cited in reference to kavanah is Isaiah 29:13, “This people draws near to me with its mouth, and honors me with its lips, but its heart is far from me, and their fear of me is a learned commandment ofmen.” This is especially true of prayer, as Isaiah points out here. God does not only desire our words, but also our hearts, and that we fear Him not because we were told to, but from within ourselves.
God does not desire just that we change our behavior. He desires that our nature and desires be changed.
Kavanah is especially important in ritual commandments, such as prayer. It is easy to lose focus and just do things by force of habit, whether it’s prayer at mealtime or even giving charity. But the Torah goes beyond addressing human behavior to addressing the human condition. Behaviour can only be changed in an enduring way when there is a change of heart.
"God does not desire just that we change our behavior. He desires that our nature and desires be changed." Yes, indeed.
ReplyDeleteReminds me of discussions in ethics classes in college.
ReplyDeleteIt seems that routine could lead to lack of intentionality. Still, routine can also keep us in a pattern that facilitates the fulfilling of His commands. Consciousness of actions and purpose are so important.
This makes me think of Socrates claim, "The unexamined life is not worth living." So, how should we view the unintentional doing of a commandment? Is it not worth doing? Or, is it simply not fully done?
It would be interesting to hear the rabbis discuss this:
For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, ... Romans 2:14-15. I wonder if they are thinking about what they are doing. If so, in what way are they thinking about it, surely not as a command.
Julie, there are certain commandments that the sages say can be fulfilled even without kavanah, like giving charity or preserving a life. They are commandments that are thought of as closer to universal and that are so important that just doing them has merit on its own.
ReplyDeleteI have much better Kavanah in the morning after Javanah! Tip of the day? Drink more java and the mitzvot come to life!!!!!
ReplyDeletegood post BTW. I totally agree that something should be done with total involvement of our being, while others just need to be done. Sometimes we tend to major on the minors and try to make the intentions a major factor in areas that don't need and vice versa. Acts of Avodah usually call of kavanah, like the sacrificial act of the kehuna. If the kavanah was not there it was invalid. Our "sacrifices" today are prayer which by all means needs kavahna to accomplish its task.
ReplyDeleteI hope you are having a good time... shalom