Does Prayer Require Intent?
When studying Jewish Law, there are often nuances that need expansion, phrases that need explanation, and difficulties in need of reconciliation. Some of these problems, while valid, are not integral to the understanding of the text itself. On occasion, however, we encounter a difficulty that forces us to stop shorta clear contradiction or (seemingly) glaring error on the part of the author. In such cases, we are forced to investigate immediately to seek a satisfying resolution. One such impasse is reached at the start of Chapter 10 of Hilchot Tefilah. Maimonides essentially writes that the requirement for concentration (kavanah) during prayer is only strictly necessary during the first blessing of the silent Amidah. Some suggest that chapter 10 comes to qualify chapter 4. So when Maimonides writes that one cannot pray without concentration, he is in truth only referring to the first blessing of the Amidah. This solution seems insufficient, however. Indeed, the Lubavitcher Rebbe writes (quoting the Yad Malachi) that Maimonides generally would not rely on something he writes subsequently to explain an earlier text. Two Types of Intent A famous resolution to this inconsistency is presented by Rabbi Chayim of Brisk in his glosses to Mishneh Torah. He defines two types of concentration one can have during prayer. Basic awareness that one is standing before Gd in prayer. In truth, says Reb Chayim, if one does not have this awareness, it is as if he has not prayed. This is a prerequisite to prayer, not an added element  Understanding the meaning of the prayers. This is an added dimension. So even if one does not understand the meaning of the prayers, it is still considered as if he has prayed. This distinction sheds light on Maimonides seemingly contradictory statements. Initially, when he states that a prerequisite to prayer is proper intent of ones heart, he is referring to the first basic element of intent, that one be aware he is praying to Gd. Indeed, Maimonides elaborates: He should clear his mind from all thoughts and envision himself as standing before the Divine Presence. Later, when he states that intent is only necessary for the first blessing of the Amidah, he is referring to this second, more advanced intent, that one must be aware of the meaning of what is being said. The Lubavitcher Rebbe takes this idea a step further. In a talk regarding prayer and Sefirat Haomer, the Rebbe says that the intent needed across the board is not simply that one is standing before Gd in prayer. In order for prayer to be prayer, says the Rebbe, one must have the feeling of supplication and prayer. He seems to say that prayerunlike other mitzvahs where the intent is separate from the actionis singular, because the intent to pray makes prayer prayer; without intent you have nothing.