{"id":6298,"date":"2010-01-17T09:00:29","date_gmt":"2010-01-17T07:00:29","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6298"},"modified":"2018-05-24T11:44:56","modified_gmt":"2018-05-24T08:44:56","slug":"02-17-09","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-17-09\/","title":{"rendered":"09 &#8211; Kavanah"},"content":{"rendered":"<p>One reciting the <i>Amidah<\/i> must have <i>kavanah<\/i>; that is, he must focus on what he is saying, and he must try not to let his mind be distracted by anything else during the prayer. If other thoughts enter his mind, he must expel them and return to his prayer. Even if he does not succeed in concentrating on all of the words, he must at least try to have <i>kavanah<\/i> for the conclusion of each <i>berachah<\/i>. If he cannot concentrate during all of the <i>berachot<\/i>, he must make an effort to concentrate in <i>Birkat<\/i> <i>Avot<\/i> and <i>Birkat<\/i> <i>Modim<\/i>, for those are the <i>berachot<\/i> in which we bow down at their beginning and at their end. At the very least, he must have <i>kavanah<\/i> in <i>Birkat<\/i> <i>Avot<\/i>, the <i>berachah<\/i> that opens the <i>Amidah<\/i>.<sup><a id=\"_te02ftnref17_5\" class=\"aup1\" href=\"#_te02ftn17_5\">[5]<\/a><\/sup><\/p>\n<p>If a person recited the <i>Amidah<\/i> and did not have <i>kavanah<\/i> during <i>Birkat<\/i> <i>Avot<\/i>, he must, in principle, repeat his <i>Amidah<\/i>, because the lack of <i>kavanah<\/i> during that <i>berachah<\/i> prevents him from fulfilling his obligation. However, as a result of the deterioration of the generations and troubles on the mind, our ability to concentrate has weakened. Therefore, the <i>Acharonim<\/i> have instructed not to repeat the <i>Amidah<\/i>, since it is possible that even in reciting the <i>Amidah<\/i> a second time, he will forget to have <i>kavanah<\/i> in <i>Birkat<\/i> <i>Avot<\/i> and his repetition will be for naught (<i>Rama<\/i> 101:1; <i>Kaf HaChaim<\/i> 4).<\/p>\n<p>A person who is about to finish <i>Birkat<\/i> <i>Avot<\/i> and notices that he did not have <i>kavanah<\/i> in its recital: as long as he has not yet said Hashem\u2019s Name at the conclusion of the <i>berachah<\/i>, he goes back to \u201c<i>Elokei Avraham<\/i>\u201d and continues from there with <i>kavanah<\/i> (<i>Mishnah Berurah<\/i> 101:4, in the name of the <i>Chayei Adam<\/i>). If he has already said Hashem\u2019s Name, he concludes the <i>berachah<\/i> with <i>kavanah<\/i>. It is good to go back and think the words of <i>Birkat<\/i> <i>Avot<\/i> in his heart, for, in the <i>Rambam<\/i>\u2019s opinion, thought is considered speech (<i>hirhur k\u2019dibur<\/i>). However, if he already went on to say \u201c<i>Attah gibor<\/i>,\u201d he continues to pray and must try to have <i>kavanah<\/i> while reciting the remaining <i>berachot<\/i>, especially <i>Birkat<\/i> <i>Modim.<\/i><sup><a id=\"_te02ftnref17_6\" class=\"aup1\" href=\"#_te02ftn17_6\">[6]<\/a><\/sup><\/p>\n<div>\n<hr size=\"1\" \/>\n<div>\n<p><a id=\"_te02ftn17_5\" href=\"#_te02ftnref17_5\">[5]<\/a>.\u00a0<i>Shulchan Aruch<\/i> 101:1 and <i>Mishnah Berurah<\/i> 1-3. If he is so troubled that he knows that he will not be able to concentrate even for <i>Birkat<\/i> <i>Avot<\/i>, he may not recite the <i>Amidah<\/i>. Although a situation in which a person knows ahead of time that he cannot concentrate in <i>Birkat<\/i> <i>Avot<\/i> is uncommon, the principle is that one may not pray knowing<i> <\/i>in advance that he will not have the proper <i>kavanah<\/i> in <i>Birkat<\/i> <i>Avot<\/i>. According to the <i>Shulchan Aruch<\/i>, even if he already prayed and did not have <i>kavanah<\/i> in \u201c<i>Avot<\/i>,\u201d he must repeat the <i>Amidah<\/i>; all the more so he may not start praying without <i>kavanah<\/i>.<\/p>\n<div><\/div>\n<\/div>\n<div>\n<p><a id=\"_te02ftn17_6\" href=\"#_te02ftnref17_6\">[6]<\/a>.The <i>Acharonim<\/i> explain that in practice, even if a person did not have <i>kavanah<\/i> at all while reciting the <i>Amidah<\/i>, since he did intend to fulfill the mitzvah of prayer, he fulfills his obligation. So writes the <i>Shibolei HaLeket<\/i> 17, in the name of the <i>Rishonim<\/i>. Similarly, the <i>Kaf HaChaim<\/i> 101:4, in the name of <i>Chesed L&#8217;Avraham<\/i>, writes that concerning one who prays without <i>kavanah<\/i>, his <i>berachot<\/i> are not in vain. This means that what he recited is considered prayer; however, because he lacked <i>kavanah<\/i>, the <i>Chachamim<\/i> maintain that it is necessary for him to repeat the <i>Amidah<\/i>. The proof for this is that one who realizes in the middle of the <i>Amidah<\/i> that he did not have <i>kavanah<\/i> in the first <i>berachah<\/i> does not immediately go back. This is not true regarding one who realizes that he mistakenly mentioned rain in the summer, for he needs to go back immediately. Based on this, it is understandable why today we do not repeat the <i>Amidah<\/i>. See <i>Yalkut Yosef<\/i>, part 1, p. 157 and <i>Yabia Omer<\/i>, part 3, 9:3. Regarding a person who almost always has <i>kavanah<\/i> but this time did not, and he is certain that when he repeats his prayer he will have <i>kavanah<\/i>, he is permitted to go back and repeat the prayer while concentrating. It is best for him to make a stipulation that if he is exempt from repeating his prayer due to the <i>minhag<\/i> not to repeat it, his prayer should be considered a voluntary prayer (<i>tefillat nedavah<\/i>).<\/p>\n<p>The <i>Mishnah Berurah<\/i> 101:4 writes, in the name of the <i>Chayei Adam<\/i>, that if he realizes before the conclusion of <i>Birkat Avot<\/i>, he must go back and start from \u201c<i>Elokei Avraham.<\/i>\u201d See <i>Bei\u2019ur Halachah<\/i> s.v. \u201c<i>V\u2019Ha\u2019idna<\/i>\u201d where he suggests that someone who already finished reciting the first <i>berachah<\/i> wait for the <i>Amidah<\/i> repetition so that he can fulfill the obligation of the <i>berachah<\/i> by hearing the <i>chazan<\/i>. There are those who expressed doubt as to how he is able to fulfill his obligation of the first <i>berachah<\/i> by hearing the <i>chazan<\/i> and the rest of the <i>Amidah<\/i> by saying it himself, since the first three <i>berachot<\/i> are considered one unit (as brought in the name of the <i>Chazon Ish<\/i>). <i>Yalkut Yosef<\/i>, part 1, p. 157 writes that he continues praying and tries to have <i>kavanah<\/i> in <i>Modim<\/i>, for some say that the essence of <i>kavanah<\/i> must be either in <i>Avot<\/i> or in <i>Modim<\/i>.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>One reciting the Amidah must have kavanah; that is, he must focus on what he is saying, and he must try not to let his mind be distracted by anything else during the prayer. If other thoughts enter his mind, he must expel them and return to his prayer. Even if he does not succeed [&hellip;]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[38],"tags":[],"class_list":["post-6298","post","type-post","status-publish","format-standard","hentry","category-17-the-amidah"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>09 - Kavanah - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/02-17-09\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"09 - Kavanah - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"One reciting the Amidah must have kavanah; that is, he must focus on what he is saying, and he must try not to let his mind be distracted by anything else during the prayer. 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