As we begin to prepare for the wonderful months of Elul and Tishrei, and the many mitzvos we perform, it would be appropriate to discuss some of the rules and regulations of proper mitzvah performance.
When fulfilling a mitzvah, a person must have in mind that he is doing this action in order to perform Hashem’s command. There is a dispute in the Gemara as to whether this is only recommended practice, or a requirement for fulfillment of a mitzvah.
The Shulchan Aruch writes that one must have kavanah to fulfill a mitzvah. The Magen Avraham, however, rules that it is only a prerequisite when fulfilling a Scriptural mitzvah. Therefore, when it comes to a Scriptural mitzvah, if someone did not have in mind that he is performing this action specifically because Hashem commanded us, he would be required to do over the mitzvah with the proper intent. However, when a mitzvah is of a rabbinical nature, it is halachically valid even if one did not have this in mind.
For example, someone was practicing how to shake his daled minim on the first day of Sukkos and then realizes that he “did it.” Since he did not have intention to fulfill the mitzvah, he must shake them again with the proper intention. However, if this took place on the other days, which are only rabbinically mandated, he would not have to shake the daled minim again.
Maasav mochichim – his action is proof of his intention
The Mishnah Berurah quotes the following innovation suggested by the Chayei Adam. In certain circumstances, he rules that we can say that the mitzvah was fulfilled, even if the person did not have in mind the proper intention when performing the mitzvah. If it is self-understood and quite obvious that the only reason a person would be doing this action is for fulfillment of the mitzvah, then he has indeed fulfilled the mitzvah. This is known as maasav mochichim, his action is proof of his intention.
For example, if someone says Krias Shema during maariv, it is quite clear that he is trying to fulfill the mitzvah and not just practicing. Therefore, even if someone forgot to have the proper intention prior to his recital of Krias Shema, we can say that he has indeed fulfilled the mitzvah. However, if someone usually davens maariv at the plag minyan, when he is not fulfilling the mitzvah of Krias Shema (and must repeat Krias Shema after nightfall), then the fact that he is saying Krias Shema during maariv does not prove that it was done for the mitzvah, and this concept will not apply.
Similarly, if we see someone eating outside his house in a small hut, especially if it chilly outside or not so comfortable, there is no logical explanation for his action other than fulfilling the mitzvah of Hashem. Therefore, even if the person forgot to have the proper intention when eating in the Sukkah, he has indeed fulfilled the mitzvah.
However, this ruling is not universally accepted. The Chida writes about a great sage, who after finishing his meal on the first night of Sukkos, realized that he had forgotten to have in mind that he is eating for the sake of fulfilling Hashem’s command. He decided to go back to the Sukkah and eat another kezayis of bread, making sure to have the proper intentions. But according to the opinion of the Chayei Adam, he had already fulfilled the mitzvah because eating in the Sukkah was obviously done for the mitzvah, and it would be unnecessary to eat again. Furthermore, nothing would be accomplished by eating again, since the mitzvah had already been done. So, it would appear that this sage – and the Chida who quotes him – does not agree with the Chayei Adam.
In Summary
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. Some hold that when it is clear that this action is for fulfillment of the mitzvah, then he has indeed fulfilled the mitzvah.
Rabbi Scheiner
