We have seen that when fulfilling a mitzvah – at least a Scriptural mitzvah – if someone did not have the intention to fulfill the command of Hashem, he is required to do the mitzvah again with the proper intent. There are certain mitzvos, however, that require an additional aspect of kavanah.
The Mitzvah of Sukkah
For example, let us take the mitzvah of sukkah. In general, the Tur discusses the rules and regulations of each mitzvah, and does not give any introductions. However, when introducing the mitzvah of sukkah, the Tur gives an unusually lengthy introduction. He writes that the Torah connects the mitzvah of sukkah to Yetzias Mitzrayim, when we saw open miracles, which reinforces our knowledge that Hashem created the world and runs the world as He sees fit. And he writes that we must remember that Hashem took care of us in the desert on the way out of Mitzrayim and provided us with dwelling places. He has a similar introduction to the mitzvah of tefillin and tzitzis.
The Bach (in his commentary to the Tur – in regards to the mitzvah of sukkah, as well by the mitzvah of tefillin, and tzitzis) wonders why the Tur gets involved in the reason for the mitzvah. He explains that this has halachic ramifications. Since the Torah spells out the reason for these mitzvos, we must think about that reason, and general kavanah is not enough.
There is a machlokes if this additional intention is just something that should be done, or if the Bach means that one will not fulfill the mitzvah without this additional intention. The Pri Megadim rules that this is only something that should be done, but the mitzvah is fulfilled without this additional intention. But the Bikurei Yaakov rules that one has not fulfilled the obligation without this additional intention.
According to the Bikurei Yaakov, on the first night of Sukkos, if someone forgot to have in mind this additional intention that Hashem provided us with dwelling places in the desert, he must eat another kezayis of bread. It is therefore recommended practice to remind everyone at the meal on Sukkos, that besides intention to fulfill the mitzvah, everyone should think this is to remind us that Hashem provided us with dwelling places in the desert.
Halachically Speaking
The Bnei Yisaschar in his sefer Derech Pikudechah concurs with the Bikurei Yaakov and rules that if the Torah spells out the reason, we must have it in mind to fulfill the obligation. However, the Mishnah Berurah and Rav Shlomo Zalman Auerbach rule like the Pri Megadim that one does not need to repeat the mitzvah if he did it without the reason in mind.
Pidyon Haben
Interestingly, in Shevet Halevi, Rav Shmuel Vozner was asked why we do not find the notion of the Bach in regards to the mitzvah of pidyon haben, where the Torah also tells us that this mitzvah was given to remember that the first-born were saved in Mitzrayim. He answers that the Bach’s requirement to have an additional intention is only applicable when the Torah writes the word “l’maan – in order to remember.” When it comes to the mitzvos of sukkah, tzitzis, and tefillin, the Torah stresses that this is the rationale for the mitzvah, so it is an integral part of the mitzvah. However, in regards to pidyon haben, the Torah just mentions that we should remember that the first born were saved, so it is not an integral component of the mitzvah.
In Summary
When it comes to certain mitzvos, the Torah spells out the reason, and one should have the reason in mind when performing the mitzvah. Therefore, when sitting in the Sukkah, we should remember that Hashem took care of us in the desert on the way out of Mitzrayim and provided us with dwelling places. There is a machlokes if this is a requirement to fulfill the obligation.
Rabbi Scheiner
