Kavanah When Reciting Shema
“Shema Yisrael, etc.” (Devarim 6:4); “Ve-hayah im shamoa, etc.” (Devarim 11:13)
The Obligation of Kavanah in “Shema Yisrael”
The Gemara (Berakhot 13b) explains that the Tannaim disagreed how far one must have kavanah when reciting Shema: “The Sages taught: ‘Shema Yisrael, Hashem Elokeinu, Hashem echad’ — until here, intention of the heart is required; these are the words of Rabbi Meir. Rava said: the halachah follows Rabbi Meir.”
The Rishonim disagree whether this kavanah is indispensable or only required lechatchilah. The Rambam (Laws of Shema 2:1) holds that it is indispensable; if one did not have kavanah, he has not fulfilled his obligation. This is also the conclusion of the Rashba (Berakhot ad loc.) and other Rishonim, although at first the Rashba wrote that this kavanah is only lechatchilah.
In practice, the Shulchan Aruch rules like the Rambam and those who agree with him, that kavanah in the first verse is essential: “One who reads Shema and did not direct his heart in the first verse, which is Shema Yisrael, has not fulfilled his obligation” (Orach Chaim 60:5). He also writes (63:4): “The primary kavanah is in the first verse; therefore, if he read it and did not direct his heart in the first verse, he has not fulfilled his obligation and must read again; even according to the opinion that mitzvot do not require kavanah, here he agrees.”
What kavanah is required — the views of the Rishonim
The Rishonim also disagree as to what this required kavanah in the first verse is. There are three approaches: some say the Gemara refers to the regular “kavanah of mitzvot” that one has when performing any mitzvah; some say one must understand the meaning of the words; and some say that in the first verse one must have the kavanah of accepting the yoke of the Kingdom of Heaven.
[1] The Ramban holds that the Gemara discusses the regular kavanah of mitzvot. Accordingly, the Gemara follows only the view that mitzvot require kavanah; according to the view that mitzvot do not require kavanah, even the first verse would not require it. This view was not accepted as practical halachah; the regular kavanah of the mitzvah is required throughout Shema, not only in the first verse.
[2] The Ritva explains that the Gemara means that in the first verse one must have kavanah for the meaning of the words: “that he direct his heart to every word, contemplate the matter, and understand it.” This is also clear from Sefer HaBatim and Kad HaKemach.
[3] The Eshkol and the Meiri explain that the issue is kavanah to accept the yoke of the Kingdom of Heaven: to intend to unify His blessed Name and accept His kingship. This is also clear from Sefer HaShulchan, Orchot Chaim in the name of Ri”tz Gi’at, and from the Rashba, who indicates that acceptance of the Kingdom of Heaven suffices. However, in a responsum the Rashba writes in a way that implies that after the first verse one fulfills the obligation even without understanding the words, while in the first verse the meaning of the words is essential; this requires further analysis.
What kavanah is required — the Acharonim and practical halachah
The Acharonim disagree. Rabbi Akiva Eiger writes that accepting the yoke of the Kingdom of Heaven is sufficient, and one need not understand the meaning of the words. The Mishnah Berurah, however, indicates that it is essential to understand the meaning of the words.
Practically, one should be concerned that the meaning of the words is indispensable, following the Mishnah Berurah and the Ritva and Sefer HaBatim. Nevertheless, one who is lenient and does not repeat Shema has authorities on whom to rely, as indicated by the Eshkol, Meiri, and Rashba.
Even according to what was said, that one should be concerned that understanding the words is essential, this does not refer to the kavanah of the letters of the Divine Name, which is not indispensable. Likewise, even according to the Mishnah Berurah, if one understood the plain meaning of the words and paid attention to what he was saying, even if he did not intend their detailed explanation, he has fulfilled his obligation post facto.
Accepting the Yoke of the Kingdom of Heaven in Shema
The Mishnah (Berakhot 13b) explains that the matter of reciting the verse “Shema Yisrael” is accepting the yoke of the Kingdom of Heaven: “Why does Shema precede Ve-hayah im shamoa? So that one first accepts upon himself the yoke of the Kingdom of Heaven, and afterward accepts the yoke of the commandments.” Therefore, one should intend to accept the yoke of the Kingdom of Heaven.
Is This Kavanah Indispensable?
It appears that this kavanah is indispensable: even if one intended the entire meaning of the words, if he did not intend to accept the yoke of the Kingdom of Heaven, he has not fulfilled his obligation. This is clear from the Chatam Sofer and follows from the Rishonim above who understand the kavanah as acceptance of the Kingdom of Heaven. In the Siddur of the Yaavetz and in Ben Ish Chai it is written that before Shema one should intend to fulfill the mitzvah of reciting Shema and the mitzvah of unifying the Divine Name; this is acceptance of the yoke of Heaven. In the Siddur of the Shelah and in the Gra, however, only intention for the mitzvah of Shema is mentioned, without mentioning the positive commandment of unifying the Name; this may be because that commandment is constant and not limited to the time of Shema.
The Nature of the Obligation of Kavanah When Mentioning Divine Names
We do not find in Chazal or the other Rishonim a source that one must intend the meaning of the Name when mentioning a Divine Name.
However, the Tur (Orach Chaim 5) writes that one should intend the meaning of the words in blessings, and when mentioning the Name, intend the meaning of its pronunciation: Adnut means that He is Master of all; the written Name yud-heh-vav-heh means existence, that He was, is, and will be; Elokim means that He is mighty and powerful, possessing ability in the upper and lower realms. This is also ruled by the Shulchan Aruch.
It seems that although one should intend the meaning of the Names, one does not violate a prohibition if he did not intend their meaning. The punishment mentioned by later works applies to one who does not pay attention at all that he is uttering the Name of Hashem. But if he knows that he is uttering the Divine Name, even if he did not intend its meaning, this is not considered uttering the Name in vain.
Kavanah for the Other Divine Names
It is not explicit for which Names one must have this kavanah — only Havayah, Adnut, and Elokim, or all Names that may not be erased. It seems that although the Shulchan Aruch mentions only the common Names, the same applies to the other non-erasable Names.
Kavanah of the Name in prayer, Shnayim Mikra, and Tehillim
It is not explicit whether this is required only in blessings, also in prayer, or at every mention of the Divine Name, such as when reciting Tehillim, Shnayim Mikra, or studying Tanach. The Levush writes “in his blessings and prayers,” and the Mishnah Berurah implies the same. The Kaf HaChaim takes it as obvious that this rule applies to every mention of the Name.
Making a Prior Declaration Regarding Kavanah for the Name
Afikei Yam and Siddur Tefillah LeDavid write that at the beginning of each day one may declare that whenever mentioning the Name, he intends its meaning according to each Name. However, this is a novel idea: such declarations are known regarding vows, not regarding the honor of the Divine Name, where the matter is to think about the Name’s meaning. Still, since the main obligation is to know that one is saying the Name of Hashem, if it is difficult to think of the meaning every time, one may be lenient and rely on such a declaration; lechatchilah, however, one should think of the meaning and not rely on the declaration.
How to Say the Verse “Shema Yisrael”
The Rema (61:14) writes that one should divide the verse “Shema Yisrael…” into three parts: Shema Yisrael; Hashem Elokeinu; Hashem echad — so that it sounds like: “Hear, Israel: Hashem, Who is our God, is Hashem, the One”. The purpose is that it be evident that he accepts upon himself the yoke of the Kingdom of Heaven. Most Rishonim understand the entire verse as one statement: Hashem, Who is our God, is Hashem, the One — the sole Ruler over all creation. Rashi explains that Hashem, Who is now our God and not the God of the nations, will in the future be recognized as One. Practically, one should follow the majority of Rishonim and the ruling of the Rema.
When saying “Elokeinu”, one should also intend to accept the yoke of the Kingdom of Heaven.
The Meaning of the Verse “Shema Yisrael”
Shema Yisrael — understand and accept in your heart that:
Hashem — Master of all, Who was, is, and will be;
Elokeinu — omnipotent and our Ruler; we accept upon ourselves the yoke of His kingship;
Hashem — Master of all, Who was, is, and will be;
Echad — the sole Ruler in heaven, on earth, and in the four directions of the world.
The Obligation of Kavanah in “Baruch Shem”
Some say that kavanah in “Baruch Shem…” is indispensable. However, the Biur Halachah implies that even if one did not say “Baruch Shem” at all, he fulfilled his obligation; and if he already began “Ve’ahavta,” he need not go back.
The Meaning of “Baruch Shem”
Baruch — blessed.
Shem kevod malchuto — His Name, His glory, and His kingship; as for His very Essence, it cannot be praised, for He is exalted above every blessing and praise.
Le’olam va’ed — forever and ever, when His kingship will be openly revealed over the entire world.
The Meaning of the Blessing of Avot in the Shemoneh Esreh
Hashem — Master of all. Sefatai tiftach — a request for permission to pray before the Holy One, blessed be He. Ufi yagid tehilatecha — so that I can declare Your praise. Baruch — source of all blessings. Atah — You. Hashem — Master of all. Elokeinu — omnipotent and our Ruler. Ve-Elokei avoteinu — Who guided our three forefathers. Elokei Avraham, Elokei Yitzchak, ve-Elokei Yaakov — the Almighty Who guided Avraham, Yitzchak, and Yaakov. HaKel — the strong God. HaGadol — the great Ruler. HaGibor — Who performs wonders against nature. VeHaNora — Who casts awe upon the world. Kel Elyon — Ruler over the upper realms. Gomel chasadim tovim — Who bestows kindness upon us without expectation of return. Ve-koneh hakol — Creator and Maker of all. Ve-zocher chasdei avot — Who remembers the kindnesses promised to the forefathers. U-mevi go’el livnei veneihem — Who brings redemption to their descendants. Lema’an shemo — for the sake of His Name. Be’ahavah — out of His love for us. Melech — King. Ozer, u-moshia, u-magen — Helper, Savior, and Shield. Magen Avraham — Who protected Avraham Avinu and, in his merit, will protect us as well.
Kavanah for the Divine Names
Havayah — Master of all, Who was, is, and will be; Sephardim customarily have this intention generally. According to the Gra, this applies only in Shema, while elsewhere it suffices to intend that He is Master of all.
Adnut — Master of all.
Kah — according to Rashi, related to awe; according to Radak, indicating that the world derives from Him.
Ekeh — He brings everything into existence.
Ekeh asher Ekeh — the same, in perfection.
Kel — the strong God.
Elokim — omnipotent, possessing all powers.
Elokeinu — omnipotent, our Ruler.
Elokei — the Almighty Who guides someone.
Elokai — the Almighty Who guides me.
Elokecha — the Almighty Who guides you.
Elokeichem — the Almighty Who guides you all.
Shakkai — according to Rashi: He Whose Godliness suffices for every creature; according to Ramban and Ibn Ezra: He Who overpowers and subdues all creation.
Tzevakot — One Whose glory is recognizable among His hosts.
Hallelukah — the custom is to be stringent and treat it as a sacred Name; its meaning is connected to the Name Kah. There is a dispute whether it is one word or two and whether it is sacred; in practice, the common custom is to regard it as a sacred Name.
