A person’s intention, kavvanah (כַּוָנָה) is critical TB 23 Nazir

Today’s daf TB Nazir 23 discusses one topic alone. A person’s intention, kavvanah (כַּוָנָה) plays a critical role in a person’s behavior whether he wishes to observe a mitzvah or to commit a sin. Abraham Joshua Heschel defines kavvanah as “to direct the mind, to pay attention, to do a thing with an intention. The noun kavvanah denotes meaning, purpose, motive, and intention.”[1]

Obviously intentionally sinning is wrong and ideally punishment catches up with the sinner. Likewise observing the mitzvot with intentionality will ideally be rewarded. Today’s daf is full of examples where two people do exactly the same thing, but one with a bad intention and one with a good intention and they are rewarded or punished appropriately.

Heschel explains what it means to observe a mitzvah with kavvanah. “’Mitzvah’ means commandment. In doing a mitzvah our primary awareness is the thought of carrying out that which He commanded us to do, and is such awareness which places our action in the direction of the divine. Kavvanah in this sense is not the awareness of being commanded but the awareness of Him who commands; not of a yoke we carry but of the Will we remember; the awareness of God rather the awareness of duty. Such awareness is more than an attitude of the mind; it is an act of valuation or appreciation of being commanded, a living in a covenant, have the opportunity to act in agreement with God.”[2]

The rabbis encouraged the observance of mitzvot and the study of Torah even without the proper kavvanah because they believed in the power of these actions. Even without the proper kavvanah, God will reward the person. “Rav Yehuda said that Rav said: A person should always occupy himself with Torah and mitzvot even not for their own sake, as through these acts performed not for their own sake, good deeds for their own sake come about. The proof for this is that in reward for the forty-two offerings that the wicked Balak sacrificed (see Numbers, chapter 23), although he did not do so for the sake of Heaven but to facilitate the cursing of the Jewish people, nevertheless he merited that Ruth descended from him. Not only was he the forebear of a righteous convert, but also of King David. And this is as Rabbi Yosei, son of Rabbi Ḥanina, said: Ruth was the daughter of the son of Eglon, king of Moab, who descended from Balak, king of Moab.” (Sefaria.org translation)

Observing and studying the person will gain a greater appreciation of his actions. This appreciation will lead to the appropriate kavvanah.

 

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[1]  Between God and Man From the writings of Abraham J. Heschel, selected, edited, and introduced by Fritz Rothschild, page 165.

[2] Ibid, page 165.