Do You Need to Have Intention Throughout an Entire Mitzvah?

Does One Need to Maintain Intention Throughout the Entire Duration of a Mitzvah? (60:4)

When a mitzvah continues for a period of time, such as the mitzvah of tefillin, when is one required to have intention to fulfill the mitzvah?

Answer

The intention to fulfill a mitzvah is required at the time the mitzvah is performed, not throughout the entire duration of its fulfillment. Therefore, one should have the intention to fulfill the mitzvah when putting on tefillin, wrapping oneself in a tallit, and the like. With tefillin, however, one must be careful not to become distracted from them while wearing them, so as not to come to frivolity or inappropriate behavior.

The Shulchan Aruch (60:4) rules that mitzvot require intention. Therefore, when putting on tefillin, one should intend to fulfill the mitzvah. With tefillin, tzitzit, and mezuzah, ideally one should also have in mind the underlying purpose of the mitzvah, as explained in the Shulchan Aruch (25:5).

The Chayei Adam (Klal 68) writes that when it is evident from the nature of an action that it is being performed for the sake of a mitzvah, then even if the person did not explicitly have the intention to fulfill the mitzvah, he has nevertheless fulfilled his obligation after the fact. The Mishnah Berurah (60:10) cites this ruling as halacha. The same applies to putting on tefillin: since it is generally evident that they are being put on for the sake of the mitzvah, the obligation has been fulfilled after the fact.

Although the mitzvah of tefillin does not consist solely of the act of putting them on, but continues for the entire time that the tefillin are being worn, it is nevertheless sufficient to have the proper intention when putting them on. That initial intention is considered to apply throughout the entire time they are worn.

A similar principle is discussed in Shu”t Minchat Shlomo (Vol. 1, Siman 1) regarding the mitzvah of mezuzah. Although a person fulfills a positive commandment for the entire time he lives in a home in which a mezuzah has been affixed, it is sufficient to have the proper intention at the beginning of the mitzvah.

There, Rabbi Shlomo Zalman Auerbach discusses the words of the Biur Halacha in Siman 60, which states that someone who wears tzitzit without intending to fulfill the mitzvah not only fails to fulfill the mitzvah of tzitzit but is also considered to be wearing a four-cornered garment without tzitzit. Rabbi Shlomo Zalman questions whether, according to this reasoning, someone who enters a home with a mezuzah but does not consciously intend to fulfill the mitzvah would be considered as though he were living in a home without a mezuzah. He explains that if the person had the proper intention when he first entered the home, that intention is sufficient for the entire period during which the mezuzah remains in his home. He also mentions the mitzvah of tefillin, explaining that the intention at the beginning of the mitzvah applies throughout its duration.

The prohibition against becoming distracted from one’s tefillin is unrelated to the intention to fulfill the mitzvah. The Gemara in Menachot (36b) teaches that one may not become distracted from one’s tefillin, and this is codified in the Shulchan Aruch (28:1). However, this requirement exists so that a person will not come to frivolity or inappropriate behavior, as the Rosh (Berakhot, Chapter 3, Siman 28) writes in the name of Rabbeinu Yonah.

For this reason, the Magen Avraham (44:2) writes that during prayer there is no need to continually touch one’s tefillin, since frivolity and inappropriate behavior are already prohibited during prayer. The Mishnah Berurah (28:2) cites this ruling. Another reason for maintaining awareness of the tefillin is so that one can adjust them if they move out of their proper position, as the Pri Megadim (Siman 28, Eshel Avraham, se’if katan 1) writes in the name of the Terumat HaDeshen. However, the intention to fulfill the mitzvah itself is required only when the tefillin are initially put on, as explained above.

How Should One Place the Hand Over the Eyes During the Shema? (61:5)

Answer

Some have the custom of positioning the hand in the shape of the Divine name Sha-dai: the three middle fingers are placed on the forehead in the shape of the Hebrew letter shin, the thumb over the right eye, and the little finger over the left eye, corresponding to the letters dalet and yud.

However, the wording of the Shulchan Aruch indicates that there is no requirement to be particular about this arrangement. Maran Rabbi Ovadia Yosef, of blessed memory, would place his right hand over his eyes in the ordinary manner.

The book Maor Yisrael (Berakhot 15b) mentions the custom of positioning the fingers to form the name Sha-dai. The three middle fingers form a shin on the forehead, while the thumb and little finger are positioned over the right and left eyes to represent the dalet and yud. This custom is also mentioned in Shulchan Aruch HaMekutzar (Ratzabi, Siman 15:5).

However, the Shulchan Aruch (61:5) writes: “It is customary to place one’s hands over one’s face while reciting the first verse, so that one will not look at anything else that could prevent proper concentration.”

The Sha’arei Teshuvah (ibid., se’if katan 6) explains that “over one’s face” means over the eyes. According to this explanation, there is no particular requirement regarding the position of the fingers. The essential point is that the eyes should be covered so that one is not distracted.

Indeed, Rabbi Ovadia Yosef was observed on numerous occasions placing his right hand over his eyes in the ordinary manner while reciting the Shema.

Should You Remove Your Glasses When Saying “Shema Yisrael”? (61:5)

Answer

There is no need to remove one’s glasses when reciting “Shema Yisrael.” Instead, one should close the eyes and place the right hand over the glasses.

The Shulchan Aruch (61:5) writes: “It is customary to place one’s hands over one’s face while reciting the first verse, so that one will not look at anything else that could prevent proper concentration.”

Shu”t Divrei Yatziv (Likkutim, Siman 12) addresses whether glasses should be removed while reciting the Shema. The author explains that the reason the holy Rebbe of Nasaud would remove his glasses was presumably to avoid distraction. However, there is clearly no halachic issue of an intervening barrier, in this case. The primary reason for placing the hand over the eyes during the first verse is to prevent a person from looking at something that could interfere with concentration. Therefore, it makes no difference whether the hand is placed directly over the eyes or over the glasses. He adds that although there are also Kabbalistic reasons for covering the eyes, there is still no basis for considering the glasses an invalidating barrier.

Similarly, Shu”t Az Nidberu (Vol. 12, Siman 53) writes that glasses do not need to be removed while reciting “Shema Yisrael.” Covering the eyes is fundamentally a custom, and there is no reason to introduce unnecessary stringencies into the practice. The author later notes that one could suggest a rationale for removing the glasses: since closing the eyes helps concentration, perhaps blocking one’s vision more completely could further improve concentration. Nevertheless, he concludes that although removing the glasses would not constitute a prohibited interruption, since it is done for the purpose of concentration, it may itself sometimes become a distraction and therefore should not necessarily be practiced.

Both Yalkut Yosef (61:4) and Halacha Berurah (ibid., se’if katan 10) testify that Rabbi Ovadia Yosef did not remove his glasses when reciting the first verse of the Shema. The essential point is to cover the eyes so that one does not look around and can concentrate properly on the meaning of this fundamental verse.