Kavana in Tefila - Part II | Rabbi Yossi Goldin | October 28th 2025

Okay, good morning everybody. Uh I apologize for uh for being a little bit late today. Hit some unexpected traffic on the way in. [snorts] Um and as we always begin, we davin that our learning today should be audim um should be in memory of all those who have uh who have perished um during this war and um should give um to all those who have been impacted by the war. And of course, Hashem should give guidance to all proper guidance to all of our leaders to make the right decisions. Um, we're continuing in um in the topic of Kavana and um last week we we did more of an introduction to kavana where we talked a little bit about um the fact that we brought a number of sources indicating that kavana is a universal issue that is not new. It's not something that only we struggle with, but that even the rabbis all the way back in the times of the Gumar struggled with the with with the idea of of having proper kavana in Davening. We talked a little bit about various reasons why kavana is important although it's also intuitive but there were some some interesting reasons that some of the some of the some of kaz that some some sources in kazal that indicate interesting or or new ideas for the importance of kavana. And [snorts] then we ended last week talking a little bit about um the potential power of davening even without kavana that sometimes if a person do and is unable to have the proper kavana that there is still a potential power to that. What I want to do today is to start getting a little bit more practical and to talk more about um what we should be thinking about. We've established the importance of kavana. We've established that kavana is something that is a major part of our davining. Um, and now the question is, okay, so what exactly uh should we be talking about? So, I'm actually going to I I see he's I see he's here, but I didn't ask him permission to to to to quote him. So, I'm going to just read uh an email that I received from a participant without without his name because I think that um the questions that are raised in the email are very much relevant to what we want to talk about today. Uh a while ago, someone had had had sent me an email asking me a little bit about what what is kavana in prayer? What does kavana mean? What exactly does it mean that I should have kavana? And he listed a couple of possibilities of what kavana should be. Number one, being aware that one is directing one words one's words to God. Number two, being aware that one is in the house of God. Number three, thinking about Hashem, his attributes, his existence. Four, completing all the words of the prayer, even if only mechanically, meaning making sure that I say all the words. That's also a part of kavana. Making sure I say them. Saying all the words accurately. Okay? Right? There are certain times we might have to make sure that you're saying them appropriately. Should we be thinking about the meaning of the words? Should we be thinking about the content of each aspect of the There's so many different things we could be thinking about. And this person who sent me the email also pointed out that sometimes there's this contradiction between the different things. You can't think about 10 things at once, right? We're only capable of being of thinking about one or two things at once. So the question was, what exactly should I be thinking? Should I be thinking about the meaning of the words? Should I be thinking about God? Should I be thinking about the fact that I'm in a shul? What exactly should we be thinking about when we talk about kavana? And I think it's an excellent excellent question. Um, and today we're going to begin that conversation. We're going to be talking about what exactly we mean when we talk about kavana in the world of. But the truth is that before we even begin to discuss the the the role of kavana in we actually have to take a step back and discuss the role of kavana regarding mitzvot in general. Okay? because there there actually is a big mlo in the garra whether or not and it's the question the the topic is mitzvot or not when I'm doing a mitzvah does the mitzvah need kavana or not do I have to have do I have to have in mind before I do a mitzvah shaking the lulaf when I'm shaking the let's say I happen to just walk into my home I see a nice palm frond and a nice little uh you know uh uh yellow looking uh fruit on my table pick it up and I start shaking it. But I had no intention and it happened to be on sukis and I had no intention to fulfill the mitzvah of dal and my yot the mitzvah. So this is actually a regarding all mitzvot in the Torah whether mitzvot or no whether when in order to fulfill a mitzvah you need to have intention to do the mitzvah or if I do the mitzvah even if I don't have in mind that's still good enough. So if you look at source number one, the context happens to be connected to uh the mitzvah of but it's really it's really it's really a exist all different in all different in all different mitzvah in discussing the mitzvah of and is unique and that is it's a mitzvah that is part of our but the mitzvah we're actually referring to when we talk about is the mitzvah of what's known as accepting the yoke of heaven. It's not referring specifically to the mitzvah of dvening. Davening is usually referred to as shama is a part of our text. It's part of it's part of the liturgy. But the mitzvah that's being referred to is the mitzvah of accepting the yoke of heaven. That's what a person does when they say the words of of Shama. So the Mishna says as follows. What happens? What happens if I happen to be reading through the All right. I don't even mind to be dabbing. I don't have in mind to say the shama in in the context of accepting the the yoke of heaven. All that happened was I happen to be reading through the and I get up to the part of shama. I get up to the paragraph of sha and it also happens to be it happens to be in the morning which is the appropriate time to say. So says the Mishna. So can I fulfill the mitzvah if you have in mind in your heart then you fulfill the mitzvah of creat you don't need to do it again and if not then you do not fulfill the mitzvah of katchima. Okay. So this Mishna seems to be pretty straightforward. If I were to ask you based on this Mishna do mitzvah need kavana or not? What would you say? >> Absolutely. The Mishna says explicitly that if I'm reading the Torah, I happen to get up to the paragraph of Shama, if I have kavana, then I'm yay and if not, I'm not y. The problem is is that if you look in a future source, and this happens in a couple of places in the garra, there actually is regarding this issue in general. Look at source number two. They sent a question to the father of matzah. What if I force somebody to eat matzah on pes night? And he's not thinking about eating matzah. He's not thinking about eating it. He doesn't intend to fulfill the mitzvah. I just I went and I stuck it down his throat. Not such a nice thing to do, I admit. Okay. The question is, is he yay the mitzvah? He didn't have in mind to be he didn't have in mind. Says the garra and it's he is yay the mitzvah. He did the action even if he didn't have kavana. Continues the gar a little bit later. I skipped parts of the gar that that were not as relevant says razer based on this idea that means hata lash ya we have another example what happens if a musician decides to take the chauffar on rashash shana and starts to blow and he happens to blow the correct blows that we that we blow on rashash shana but he had no intention for him to be or for any anybody else to be says the gumar based on this idea you're saying that you could eat matzah and be without kavana the same thing should be if I blow the chauffeur for music and it happens to be on rash shana yatza as well alma says the garra continues the garra kava raa raa must hold mitzvot that mitzvot don't need kavan now the garra says but wait a second what about that other that other garish that clearly indicates that you do need kavana what would rava do with that Mishna so says the garra is well the second line in source number two the the sixth word on the line as means the garamarra asked the question. What about the mission? If you were reading in from the Torah and it comes and it comes to the time of saying sh you happy to get up to Shama the said the Mishna says in libo if you had in mind you were yay and if not love then if not you weren't y my love what does the Mishna seem to be referring to what kind of kavana does the Mishna seem to be referring to it seems to be referring to having in mind to be yay the mitzvah and there it says you need to have in mind in order to be in order to fulfill the mitzvah answers the gamarra low lick wrote No, you didn't understand that Mishna. There's two different levels of kavana when we're talking about kavana when it comes to the mitzvah. One level, the most basic level is what he says lickro means you have in mind to read properly to actually say the words. You don't have in mind to do the mitzvah. You had in mind that as you're reading it through, you're going to actually say all of the words. That's one level of kavana. The second level, and that's what the Mishna was saying the person needed to do. Meaning if a person is reading the text and he gets up to and it's it's the time for shima. So the the Mishna says as long as he is careful he has in mind that he's very careful to read every single word then he'll be out say and if he doesn't have in mind to read every single word then he won't be. It's not referring to having in mind to fulfill the mitzvah. It just means you're careful to read the words. That's the first that's the lowest level of intent says the gumar. What does that mean? Lick wrote, "Hakari, the Mishna tells us he's reading. What do you mean he has to have in mind to read? If you read the Mishna, the Mishna said he was reading in the Torah and he got up to this, so of course he was reading." Answers the garrahagy. This was a case where somebody was proofreading the text and he was reading the text, but when when you you know when you proofread, you read, but you don't actually necessarily enunciate every single word. You're reading through it to make sure there's no mistakes. And so what the Mishna was saying was if a person is proofreading, you're proofreading the text. You want to make sure that everything is written appropriately. There's no mistakes in the text. So you read through the text, then all of a sudden you get up to the to the paragraph of Shama, it's now the time for Shima. So says the Mishna according to this opinion, the Mishna says if he has in mind and makes sure to read every single word carefully that he's yay the mitzvah and if not then he is not yitzvah. That's how the opinion of mitzvot and those who hold that mitzvot do not need would explain that Mishna. Okay. And then the Gabbor continues and quotes another opinion that says clearly that the opinion that says mitzvot the bottom of source number two said to have and then blow for me the chauffeur chauffar which means he clearly holds that in order to be modified somebody else with the through the through the obligation of chauffar you need to have kavan. Okay, so just to explain and just to just to kind of summarize what we've seen so far, there is a a fundamental in the regarding whether or not mitzvot need kavana or not. And from this conversation, we've actually seen right now that there are two different levels. There are two basic levels of kavana. Kavana number one, the lowest level means I have intent or I'm careful to read the words carefully. I make sure to say every single word. I make sure I don't skip a word. I don't mispronounce a word. That's a very very basic level. I don't think about anything else but just making sure to read it. That everybody agrees you need to have in all if you're doing a mitzvah. Meaning that you need to you need to make sure that you do the mitzvah because if you're reading something and you don't read all the words, you can't say you fulfilled the mitzvah. Just like if you're shaking the lula but you're missing one of the you didn't do the mitzvah. So the basic level of kavana is to make sure I'm doing every single detail that is required for the mitzvah. That's the lowest level of kavana that everyone agrees you need. The second level of kavana is I have to have intent before I do the mitzvah that I I am now about to fulfill this mitzvah and that is a mlo in the gum whether it's needed by all by by all mitzvot or no before I shake the lul do I have to have in mind that I'm now doing the mitzvah of lulov not verbalized just means you have to have in mind before I eat the matzah do I have to have in mind that when I eat this matzah that I'm that I'm fulfilling the mitzvah before any mitzvah do I have to have in mind that I'm doing the mitzvah and that this mak in the garam mitzvote mitzvot or or not not kavana yes >> I take the card I'm saying to him which is I'm not commanded to say to him but I want to say but I'm not careful on every word but I'm careful on connecting to my >> you're talking about if you're not say if you're not careful to say every single every every single word >> try but let's [snorts] say I'm not >> okay okay this is >> dreaming a little bit but I know >> no so by the way dreaming doesn't mean you didn't say every word. Dreaming just might might not mean you're not paying attention to every word. That's different. Okay. So, so, so, okay. So, you're asking a question. Now, again, we're we're going to get into the world of ding soon. We haven't yet. You are correct. Basically, fundamentally, we are basically saying that in order to be a any mitzvah, you have to make sure to do it correctly. Now, what happens if I do it incorrectly because but I'm trying. So, I think that again, I can't I can't pos 100%. I don't know the inner workings here, but I believe that a person will still get a certain amount of credit for the effort in what you're trying to do. Like let's say >> get partial credit. >> They definitely get partial credit. Definitely get partial credit. Meaning again, let's say somebody I'm using the example of of of Lulov, you know, they they they they they shook only three of them and not the fourth because they they know I don't know was they couldn't find one. They tried really hard. They couldn't find any hadim. Now, do they get credit for the three? I'm sure knows our inner knows knows us knows our inner thoughts and and and I think we should be attempting and I think what the what the Garra is highlighting is you should do your best and be careful and be conscious of when we do mitzvot to try to do them in the best way possible but there's always a certain understanding if we can for various reasons that are beyond our control etc so I think the same thing would would be in this case okay so those are the two different types of kona now how do we puskin right this is a mahokus in the garra what how do we puskin regarding this question of mitzvot or not so look At source number three, it's a big in theor says the following. Source number three, some people say we don't need don't need and others do say you have to have in mind to fulfill the mitzvah when you're doing it. And that is the we generally that a person a mitzvah a person needs to have in mind before they do a mitzvah. So just for example before you shake the lul you should have in mind that you're about to shake the lul. If you're about to say before you say without getting into whether you need to think about the words and everything else, a person should be aware and conscious of the fact that he's about to fulfill the mitzvah of he is accepting the yoke of of heaven upon him before a person and specifically in the context of of referring to a person needs to have in mind that he is about to fulfill the mitzvah of this is true of all of all mitzvot. Okay. However, we're going to see that that there are certain uh provisos when it comes to this as well. So, look at look at the Mishnaba in source number four. What happens if you didn't, right? It happens. You got up and you shook the L you didn't have in mind or you didn't you said you didn't have in mind that you that you were going to then he was not you need to do it again. If you didn't have in mind to do the mitzvah and then you did it without having anything in mind you need to do it again. However, however there's a question whether or not you would make another braha. Let's say this is a bra. This is a mitzvah that requires a bra. For example, I'm using lul because it's the easiest. before we do the mitzvah of love, we say. So if a person were to shake the lul and and he didn't have in mind to fulfill the mitzvah then he should do it again but he should not necessarily make the braha because when it comes to the braha because this is a we have a general rule that when it comes to the question of whether you should make it we're generally lenient not because we don't value but because we're extra careful about invoking God's name in vain and therefore in that case you would do the mitzvah again but you would not make a braha. Yes. Did he say the braha the first time? >> No. Ah, what what are you pointing out? >> No, then he didn't say it once. >> No. So, we're assuming we're assuming you said the braha, but you didn't necess What are you pointing out? Yeah. >> Then obviously has >> ah excellent very good point. Very good point. Good point. Good point. Okay. We're going to see soon that sometimes or or fine. So, you're making a very good point. Um we're going to see soon and this is what some of the point out that sometimes even if you didn't have the explicit kavana the context shows very clearly that you had kavana for example you're sitting there in dav and you came to shakaris okay and and for you're putting on your talis and your fillin and you're sitting there you get up to shama and before shama you didn't necessarily have in mind I'm now about to fulfill the mitzvah of context shows us clearly that you are that you have in mind to fulfill the mitzvah of shama and therefore very often you will not need to if you're in a certain context where the context shows clearly that you didn't have the specific kavana but context can also can also show also show that kavana um for example if you look here if you look here um let's let's go to let's look at source number five for one second paragraph number one and source number five what he calls which I think he's referring to as more like subconscious or unconscious. Okay, it's also good enough. Someone comes to right if he doesn't explicitly have in mind why if we asked him why did you say just now you would answer I wanted to fulfill the mitzvah right you're conscious of the mitzvah you know there is a mitzvah and you made the effort to come here and to say there was an unconscious type of based on the context puts on but he didn't write beforehand say I have in mind to be fulfill the context shows us that's what you're doing since you are you have this or another Maybe maybe a better way of saying this, latent kavana, you have kavana that's there just, you know, bene beneath the surface, that is considered to be good enough. Okay, if you set up all of your kanuka candles and you put everything, it's right around you have you have your kanukia out in front and your family is all around and you make the braha but you didn't have in mind at right before you did it, I'm doing the mitzvah of lighting kanaka candles. You did you just didn't have that expl that explicit intent. different than somebody who sees a Lilith on the on the table and with the estrog Oh, this is so nice. Let me just shake it. >> Correct. Correct. You can't correct. Correct. Meaning some there the point is is that is that is that there's an in between where somebody clearly knows what they're doing. They clearly are doing it carefully. You're doing what you're doing carefully, but you might not have had the explicit intent, but but but the context shows us that you clearly had intent. And that be that's not the most ideal. most ideal is for each of us to be aware enough before we do the mitzvah. And by the way, you know that in the in in the world of they have they have they have that little text they say which for some reason is in in in most circles we only say connected to Om. Okay. But what one of the values of saying it is it's basically taking a step a second before I do the mitzvah to say I'm having kavana. I'm reminding myself what I'm about to do. Making sure I state the kavana. Making sure I think about it. So there's there's value to that. Uh that's the ideal. But if you didn't do it, it's still good enough if you had the what we call the latent covenant. Yes. Then I'll get to the question >> about itself. In other words, we're saying that if you intend to force God or you intend to govern because you're supposed to go, then that's a kind of >> it is a type of covenant. Correct. >> What if you read it in a way in which you don't listen to any of the words? >> Okay. So, so we so I want I want to clarify. >> Good question. So, so I want to clarify. We haven't yet gotten to meaning we've been using as an example, but so far we've been talking about the general rule of what's called mitzvotavana. We're going to see that may need an elevated type of an an additional/elevated type of kavana because of its uniqueness. Right now, we're just saying all mitzvot need this level of kavana which is I'm about to do the mitzvah or at least a latent form of that. Well, again, again, we'll get So, we're going to see that that that aspects of domining are going to require a different level in addition to what we're saying right now. Okay. Just he had a question then I'll get to I'll get to you. Yes. >> Just remember back back in the states that a lot of the people in the conservative communities even the Orthodox, they didn't understand Hebrew. They just said what they were saying in them, but they didn't know exactly as much what let them shy for us of it. >> Yes. Well, we've talked about that. We talked when we talked about the the the the >> but we we tal when we talked about the the the the text of davining and what you should say we mentioned that if somebody really doesn't understand that we there there's the basic understanding is that Hebrew does have a certain coach to it that a person who says davining in Hebrew they don't even if they don't understand it there is value to that but there is also if somebody is unable to understand anything and they want to dav in their language that they can and in a different language you can read the translation but we also noted that I think the goal should be to strive to learn Hebrew and and and and do better in order to get in order to say the most ideal form >> and what I know some of these people maybe here in Israel for many years because they didn't understand Hebrew >> understood >> and they had on the other side English and they were looking at >> I agree so then that's why we have the translations in order to help bring in order to help bring them in order to help enhance enhance that kavan now yes >> difference between and One is an action has to be an understanding that I am accepting. >> Excellent. Excellent. So what you're what you're what you're pointing out which is >> excellent. Excellent. What what Mrs. Learner is pointing out is Rebson Learner is pointing out is that [laughter] is is excellent is a great transition to what we're about to do. I just want to summarize one what we've seen so far, but you're 100 you're pointing out that everything we've been discussing until now makes sense for certain types of mitzvot mitzvot that are fundamentally about an action eating matzah uh tilas lul maybe even putting on filis actions it makes sense that the one fundamental kavan you need to do is have in mind to to do the mitzvah when we're talking about mitzvah that are internal in nature require an additional level maybe there's something else we need which is 100% correct and that's about to we'll get to we're about get to. Okay, so just to summarize what we've seen so far, we saw in the gum whether or not mitzvah in general need kavana or not. And we noted that there are two levels of kavana that we've discussed so far. One is just making sure to do the action correctly, saying the correct words, holding things the way that you're supposed to. That's one type of that everyone agrees you need to have. And then we saw another level of kavana which is to have in mind to do the mitzvah. That is a mlo in the garra whether every whether mitzvot need that or not. wein that they do. It should be explicit. Ideally, before we do any mitzvah, we should be taking a second to think about it, have in mind the mitzvah, and to do it correctly and to make sure that we're doing it in and and in in a meaningful way. We saw that if you did the mitzvah and you didn't have this kavana, so first of all, you don't make a braha again, but number two, even if you have what we called latent kavana, the context showed that you're doing this. And if we were to ask you, what are you doing? You'd say, I'm shaking Lula. Or you would say, I'm I'm, you know, I'm lighting Khan candles, which means that the context shows us that clearly you had that kavana even if you didn't explicitly think about it. Okay, but this all works mostly for mitzvot that are more physical in nature. And in fact this is if we look in source number six this is this is a beautiful idea that was that was mentioned that was uh spoken by by Rossalvich and one of his one of his famous chuvadas where Rossalvich pointed out and I think we even mentioned this a number of weeks ago when we talked a little bit about chuva because chuma is a chuva according to has a similar type of dichotomy points out that there are different types of mitzvot there are some mitzvot where when you do the action that act is also what we call the kum the fulfillment ment of the mitzvah. For example, shaking the lul. When I shake the lulvah, there's the action of the mitzvah. And when I shake it, I also fulfilled the mitzvah. But then says, there are certain mitzvot where there is a separation between what he calls the ma mitzvah, the act that I do, and the mitzvah, how I fulfill the mitzvah itself. Let's read, let's see, let's see his language inside and then we'll we'll make we'll we'll just explain a little bit more. He's saying that we can now mention the shittita of the Rama when it comes to defining various mitzvot. There are two types of mitzvot. Sometimes you have mitzvot where the action the he's calling the mitzvah and the the fulfillment of the mitzvah come together as one like when you shake the you're doing the action and you'll you are fulfilling the mitzvah that is the mitzvah to shake it. So when you shake it, you've done the mitzvah. When you do the act of lighting candles, that's the act and that's also the k the fulfillment of the mitzvah. And he says the same thing is true. The mitzvah is to count. And so when you count when you say those words, you've done the mitzvah and you've also done done the action and the however there's a second category. There are some mitzvah where the act of the mitzvah and the the fulfillment of the mitzvah are not identical don't or don't come at the same time when the act is done with your physical body your mouth you say something or you do something but the actual fulfillment of the mitzvah is going to be internal. So in this case there's a separation. When do you do the mitzvah? When you do the action but you haven't yet fulfilled the mitzvah because the actual fulfillment depends on something internal your emotions your thought processes etc. Now gives a couple of examples one great example which is exactly as learner pointed out one great example where we're going to distinguish or separate between the act and the fulfillment or what's the act of what what's the act saying the words saying the such as the typo saying it with your mouth. But if you really want to fulfill the mitzvah, saying the words isn't enough. You have to have in mind. You have to have certain intent. You have to have a certain emotion in order to do it. Says he says that's one example. But the prime example where we distinguish between the two The classic example where we distinguish between and between the act and between the fulfillment is going to be the mitzvah of as we know what is the source for the mitzvah of it is the says says well obviously the says excuse me what is the that's what does that mean the garra tells us that is believe what is believe and how do we define what a person needs to do to fulfill the mitzvah of continuous abod the surrounds the person fully and fulfilling it's not by just saying the words rather it's in your heart of course you have to do something right if a person we've had this we've had this question come up all the time I don't need to dive into God I can just think God knows my thoughts and that's good enough and I I connect with him that no of course means you need to do something. You need to do a certain action. But that action that you're going to do can never fully cover or never fully include the entire work. I'm sorry for the typo. That that that that surrounds a person and everything that could happen to him. know when he celebrates and when he goes through moments of tragedy when he's in mourning or when he is in moments of happiness has av saying the words is the and then he ends with this which was which is just perfect for what we've been discussing and he says to you I'll bring you a raya I'll bring you a proof that needs more than just the standard kavana that we've been talking about how does he how does he say he said I know from something in love the whole question of whether or not dvening or needs is not even connected to our earlier we saw an earlier whether or not mitzvot need kavana or not and there's a big we do say even the opinion in that kimarra that said that mitzvot don't need kavana will agree that does need kavana. Everyone agrees at mitzvah that that that needs kavana. Why? Because when we talk about kavana for or again they're they're similar. We're talking about a totally different type of kavana. It's not the kavana just to do the mitzvah it's something entirely different. Okay. So Rosalves has highlighted for us beautifully um is is that when we deal with the world of dening of and I'm including in that creatur because again it's it's a similar it's a similar breakdown where you're saying the words but there's something internal that has to happen that needs something different and we already see this if we now look move to source number seven we already see this in the Garra itself the gamarra starts has many discussions regarding the special kavana needed for creator point out that this is Not the kavana we were talking about by other mitzvot. This is a special kavana that you need for creat. What is that kavana? So look at source number seven. This is a mahlo in the gummorrah. Not just about what kavana you need but how much of shama needs to have this added level of kavana. Do I need to have it for the entire shama? That's a long time right very hard to concentrate for that long. What how much we everyone agrees that we need an added level of kavana when we get to schma. The question just is how much kavana. So look at source number seven. The garra says as follows. I'm just checking the time. Okay. The says right you're supposed to place these words. So it says the first opinion. I might have thought that I have to have the entire first paragraph comes the to say it says and says the says the garra this opinion says this first opinion halfway through the first paragraph needs kavana until those words needs kavana and after that doesn't. So opinion number one is you need to have kavana this special kavana for shama the kavana needs to be for the first for the first half of the first of the first paragraph says the says something else it says that I've commanded to you on your heart he says no I learned from that part of the that really the whole first paragraph I don't want to get into how they each arrive at their opinions just for time sake but we two opinions. Opinion number one says you need kavana for the first half of the first paragraph of shama. Opinion number two mean says that you need special kavana for the whole first paragraph says that we possibly which we mean you need for the first paragraph. However, there is a third opinion thankfully makes it easier on us. If you look after the three dots with the bottom line in source number seven, the says mayor what how much do we need just for the first the first needs to have this added level of mayor. So we that that we possibly like like our bear. So we have three we have a three-way mlo how much of shama we need to have this added level of kavana. Opinion number one is the entire first paragraph. Opinion number two is half of the first paragraph. And opinion number three the most lenient is just the first line of now we're going to see soon that we can like the third opinion the most lenient opinion that it's only the f the first line. But the question is when the when the Gmorrah says kavana here, this new added kavana, what exactly are they talking about? What do we need to be thinking about? Right? We know that there's a new kavana that that that exists by by shama that doesn't exist by other mitzvot. What should we be thinking about? So, interestingly enough, there is a in the rishonim. There's a few opinions in the rishim regarding this issue. Let me just find the page. Sorry. One minute. >> Excellent. We're going to get to the we're gonna Good. We're gonna go well I don't know about I didn't I never heard that but we're going to get to that's part of why we do what we do is correct. Okay. So look if you look at source number eight source number eight the rit source number eight we're not going to go through it all right now just because of time. He points out that we that in our conversation of kavana with mitzvot and there's we've seen different levels and he points out that the all other mitzvot need the level of just having in mind to do the mitzvah. When you enter the world of shama all of a sudden you need an added level of covenant. What is that level? If you look at the underlined part in source number eight, source number eight, the third level of kavana that we've been talking about, you have to have in mind that you the words that you're saying that when you say the words of the kavana that you need to have is understanding the words that you're saying. When I say the words, I understand what that means. I understand that Hashem is is our God and Hashem is one. Okay, that is the most fundamental and and to understand those words and that is only needed for forma meaning this is an elevated level of kavana that we need. Now I want to clarify ideally in all of Tila you should understand what you're saying but when it comes to how what's the minimum so we're going to see that certain parts of shama and certain parts of or the minimum where you should be having an added level added level of kavana and the and theva here says what that level is is to understand the words the rashbah in source number n says something a little bit different he says the kavana that I need for shama is not just to understand the words but very similar to what you said earlier which is I have to have in mind that I'm accepting upon myself. I should be thinking about accepting upon myself the yoke of the yoke of heaven. Look at the underlined part in source number seven. You need to have for what you're what you're saying. You shouldn't think about other things so that you accept upon yourself the yoke of heaven as you are saying when I say the word is not just about thinking about what the words mean but it also means I am thinking and accepting God as my king. Now this I mentioned them as two separate opinions but they're really they're really very very very much connected. When you think about the words that you're saying, what are you actually thinking about the concept that Hashem is our God? Meaning the words themselves are striing this fact. And so how do we pus? What is the elevated level of kavana that we need? We paskin that when a person says the shama he needs to have a combination of these two ideas. When a person says, as we're going to see, it's the f it's really just the first line of shama that needs this. A person should have in mind when he says the first puss of Shama the meaning of the words which also automatically means that I'm accepting upon myself God. Hashem elokenu hashem is our god. Hashem is one. If I think about those words then what I'm also really thinking about appropriately is that hashem is our god and I am accepting upon myself god as our king. Okay. So if you look at source number 10, we see how the as follows. If a person reads the but does not have in mind that he is that he is now about to say he has not fulfilled his his uh his his obligation and the rest of If you didn't have in mind the rest of the as long as you had in mind the first of that is good enough. Now what does that mean? What do we have to be thinking about? So again there's two levels. Again don't forget every mitzvah needs to have the kavana that I'm about to do the mitzvah. That's one type of kavana. Although we noted that context can create that even if you don't think about it. Then there's the added level of kavana which is when I say those words I'm thinking about the words themselves which ultimately is me basically saying I'm accepting upon myself the the yoke the yoke of heaven that is what is needed for for creation shima and that is what is stated here in the again because of time we're not going to see it all inside now because of this added level of kavana that is needed for shama therefore kazal instituted certain that are specific to shama in order to help us achieve this level of kavana. So if you look at source number 12, source number 12 we see a number we see a number of different halot that are unique to creatma and ostensibly the reason why they were established is to help us achieve this added level of of covenant. We're skipping a little bit just because of time. >> Thank you. You're right 100% correct. I I meant to mention that and I and I and I I missed it. Yes. when we talk about that you need to have this elevated covenant for shama the postim do say that it also includes thank you you are correct I meant to say that I just I missed it in my notes okay so it means the first two the first two sentences of shama so look look at source number 12 for one second let's say you were walking on the street or you're walking or they're talking about you're traveling in the desert and you wanted to say whereas for the rest of you can say it while you're walking When you say the first, you need to stop and you need to and you need to stand stand as you say it. Why? Look at the we're sorry we're in the number which is the third paragraph of this of source 12 even though you could probably walk. The reason why we want you to stop for that is because you that's the you need to have the extra and it's hard to have while you're walking and therefore you should at least stop for that first. That's that's one unique by the first by shama where we establish that when you say the first of shama you should make sure that you stop and you're not walking while you say it. other other unique when it comes to specifically if you look at um the also mentions again I'll say I'll say it out uh oh we'll skip that part actually if you look at source number 13 source number 13 the adds more again just because of time we're we're going a little bit faster we're in source number 13 the first line we say it out loud why do we say it out loud says the in order to help us have and not only that look at the next we put our eyes our hands over our eyes excuse me for that first shal now there's a lot of cababalistic reasons a lot of reasons and I'm sure they're all incredibly meaningful but fundamentally why do we cover our eyes to help us concentrate because when we're when when when we're looking around we can't really think We put our hand over our eyes. This makes us recognize this is a unique moment. I need to have special kavana. So we therefore kazal instituted certain to help us achieve this higher this higher level of of kavana. And then of course just one other point and then and then and then we'll we'll just wrap wrap things up. Then of course there is this idea that when we say the word so there is the if you that that we basically elongate the and the and the and the and the and the dalid we say and also the the dalid you're supposed to highlight more. Now again, there's different reasons why why you would do that, but part of it is again to help remind us that God that we're supposed to have a specific type of kavana that Hashem is hashem is one and to remind us of of and there's another number of gumoras that point out why it is specifically that we should that we should do this. The Gomorrah says that that that you should that that uh well one one Gomorrah tells the famous story of um of uh of Rabaka for Rabaka um and actually let's let's see uh okay let's let's just I'll I'll summarize this gamar but the Garra tells the famous story about Raba that Raba was killed he was taken out and and he and and and and as he was about to be killed the students started mourning and started and started crying and said the famous line he said all my life I always used to say the words You should serve Hashem with all of your soul and I and I always wondered when would I ever have the privilege to serve Hashem with all of my soul and now I have the opportunity to die and therefore you know I'm not upset that I'm about to die and and the Gumar then goes on to say that as being burnt alive he started to say the sh and when he got to the word that was when he died so that's also a source for the idea that we highlight the word but all of these are ostensibly about uh helping us achieve this level of kavana. Okay, so we're we're going to finish just just to summarize what we've seen today. We saw today we started out by noting that there's a mlo whether mitzvot need kavana in general not even connected to and we and we noted that there's a we mitzvah do need kavana but that um mitzvah do need kavana but that again if you missed it you didn't have the kavana then you don't need to repeat it you don't you should repeat it but now you don't repeat the braha and that context can sometimes create that kavana even if you don't have explicit kavana then we saw that the uniqueness that felah kach are in They're not just a mitzvah where the puah where the action of the kim are done together but rather and are unique in that the the mitzvah the act of the mitzvah and the k of the mitzvah are done are done are done separately and therefore is going to need an added level of kavana what is that kavana so we noted that that kavana is a combination of thinking about the words that you're going to say as well as having in mind that god accepting upon yourself and and we that you only We need that specifically for the first line or the first two lines first of then we noted that because of that added level that is needed there are many that established to help us achieve that kavana next week we're going to talk specifically about uh and the unique kamata that we need for which is different than shama and then as promised we're going to be discussing a number of suggestions of how we can improve kam I see I apologize I'll come I'm happy to answer but I want to I want to just give a break now because I'm running late but I'm happy to uh one-on-one answer any questions. >> Okay, have a great week everybody.