Siman 101

One who prays must have kavanah in all the blessings. And if he is unable to have kavanah in all of them – at the very least he should have kavanah in Avot (end of the fifth chapter), because this blessing begins with "Baruch" and ends with "Baruch"; and several names are mentioned in it: "our God and God of our fathers"; and it is adjacent to "Who redeemed Israel" (Maharsha). And also within it itself redemption is mentioned: "and brings a redeemer...". And that which they said in the Gemara (30b): A person should always assess himself: if he can have kavanah – he should pray. And if not – he should not pray. – This also refers to Avot (Tur). And if he estimates that in Avot he can have kavanah, even though in the others he will not be able to have kavanah – he should pray. And if even in Avot he will not be able to have kavanah – he should not pray. (And also the merit of the three patriarchs is in this blessing.)

Since the primary intent is in the Avot, the Tur and the Shulchan Aruch wrote that if one did not have kavanah in the Avot, even if he had kavanah throughout the entire prayer – he must return and pray again. Our teacher, the Rema, wrote that nowadays we do not return because of a lack of kavanah, for even in the repetition it is likely that he will not have kavanah. If so, why should he return? Thus far his words. And that which they ruled in siman 63 that if one did not have kavanah in "Shema Yisrael" he returns – this is because it is only one verse and it is easy to have kavanah, as I wrote there. Nevertheless, it seems to me that if one assesses himself beforehand that he will not be able to have kavanah in the Avot – even nowadays he should not pray. But I am wonderstruck: why did they not bring this law in the Shulchan Aruch at all? It is understandable that the Rambam did not bring this – it works out well, because he already ruled in the fourth chapter according to the law of the Gemara in Eruvin that we brought in siman 98; consequently, this statement is also included. But the Shulchan Aruch, who ruled there that nowadays we are not careful in all this as I wrote there, why did he not bring this? Rather, one must certainly say that they hold that even regarding this statement it is impossible for us to be exacting. According to this, nowadays this law does not exist, and we rely on their statement that "I am able to exempt...". And it requires further study.

Also in "Modim" one must be very careful with kavanah, as it is an expression of gratitude to the Holy One, blessed be He. And one must be more careful with the praises of the Holy One, blessed be He, and with expressions of gratitude to Him than with prayer (Bach in the name of the Semak). And the Tur wrote in the name of our teacher Eliezer that a person should accustom himself to have kavanah in the conclusions of all the blessings, which contain one hundred and thirteen words just as there are in the prayer of Hannah. And so too there are in the Torah one hundred and thirteen instances of "lev," to hint that they require kavanat halev, see there. And furthermore: because the ends of the blessings are the primary expressions of gratitude.

In the Gemara (31a) they learned from the verses regarding the prayer of Hannah, as it is written: "And Hannah, she spoke in her heart, and her voice was not heard, only her lips moved" — from here [we learn] for one who prays that he must articulate with his lips. That is to say: that he should say the words properly. "And her voice was not heard" — from here [we learn] that one should not make his voice heard in his prayer. And it was taught in a Baraita: One who makes his voice heard in his prayer — behold, he is of those of small faith, as if, Heaven forbid, the Holy One, Blessed be He, does not hear in a whisper. One who raises his voice in his prayer — behold, he is of the false prophets, as it is written concerning them: "Call out with a great voice." And from the verse "spoke in her heart" we learned that one who prays must direct his heart, as it is written: "You will prepare their heart — Your ear will listen." But one who prays with the meditation of the heart alone — has not fulfilled his obligation, for we maintain that meditation is not like speech. And that which we permitted in siman 94 for a sick person to meditate in his heart — that is because he is unable to speak. And even though we learned prayer from "and to serve Him with all your heart" — that is regarding the matter that one needs intention of the heart. But with meditation of the heart alone, he has not fulfilled his obligation at all. (See Magen Avraham, subsection 2, and Eliyah Rabbah.)

Regarding the matter of not making it audible to his ears, there is a dispute: some say that he should not make it audible even to his ears. And so it is explicitly stated in the Tosefta (chapter three), and thus it says there: Is it possible that he should make his voice audible to his ear? It explains regarding Hannah: "And she was speaking in her heart, and her voice was not heard." Thus far his words. However, the Rambam wrote in the fifth chapter: He articulates the words with his lips, and makes it audible to his ears in a whisper, but he shall not make his voice heard. Thus far his words. And so wrote the Tur, and so wrote the Rashba. And so it is in the Yerushalmi (chapter two) which says there: One who prays and did not make it audible to his ear—he has fulfilled his obligation. Thus far his words; behold, only post facto has he fulfilled his obligation. And so our teachers, the authors of the Shulchan Aruch, ruled in section 2 that he must make it audible to his ears, and such is the primary ruling. (And regarding the Tosefta, it can be said as the Bach wrote, that this is its explanation: Is it possible that without making it audible he has not fulfilled his obligation? See there. And it can further be said that the intention is that he should not make it audible to his ear with a voice, but only in a whisper, as the Rambam wrote. And in the Bedek HaBayit he cited from the Zohar that which implies like the Tosefta, and it is in "Vayakhel" which says: If that prayer is heard by the ear of a person—there is no one who listens to it above. Thus far his words. And the Magen Avraham has already written in subsection 3 that the intention is that another should not hear, see there. And even if it refers to himself, the intention is that he should not hear a voice but only in a whisper, as I have written. Examine it and you will find it simple.)

And all this is when he is able to focus on the meaning of the prayer even when saying them in a whisper. But if he is unable to focus in a whisper, as there are people for whom when they speak in a whisper the words do not enter their hearts – he is permitted to raise his voice a bit, since it is impossible for him in any other manner. And these words apply when he is by himself. But in a congregation it is forbidden, as he will come to disturb the congregation. That is to say: so that he does not confuse others with his voice. Therefore, if he raises his voice a bit until there is no confusion to the congregation in this – it is permitted even in a congregation. And sometimes there is a case where even if he is able to focus in a whisper he is permitted to raise his voice, such as when he prays in his home, and the members of his household do not know the order of the prayer by themselves – he is permitted to raise his voice a bit, so that the members of his household will learn from him how to pray. For since he does it for the sake of a mitzvah – we have no concern with it. And so it is in the Yerushalmi (beginning of the fourth chapter) and was brought in the Tur, see there. (And the Taz, subsection 1, wished to say that in his home even if he is able to focus in a whisper, nevertheless if with a voice he focuses more – it is permitted even if not for the sake of the members of his household, see there.)

Our teachers, the authors of the Shulchan Aruch, wrote in section 3: There are those who say that on Rosh Hashanah and Yom Kippur—it is permitted to make one's voice heard in his prayer even in public. And such is the custom, and in any case they should be careful not to raise their voices excessively. Thus far his words. And behold, the Mordechai in Yoma explained the reason: that they do this so that they may teach one another. And we are not concerned about causing error, for mahzorim and siddurim are common in their hands, see there. And now it is not applicable that they should teach one another for everyone knows, and if so, we should not have prayed in a loud voice. However, there is another reason: because they are days of repentance—they make their voices heard in order to focus more. And furthermore: since they are not fluent in them, if they pray in a whisper they will not focus properly (see Beit Yosef). And in any case, many and great ones were not satisfied with this. And also according to the Zohar it is not correct to do so. And it is better to pray in a whisper if only he is able to focus (Magen Avraham subsection 4), and so many great ones conducted themselves. And the Ari, of blessed memory, would not make his voice heard even in Pesukei D'Zimra, and only on Shabbat did he raise his voice slightly (ibid.).

That which the world says Selichot and liturgical poems in a loud voice – there is no concern. Specifically regarding the Shemoneh Esrei prayer there is a concern, for he is as one standing before the King. But other prayers and supplications – we have no issue with it. On the contrary: in order to awaken the hearts it is better, as the Ramban wrote in the commentary on the Chumash at the end of Parshat "Bo," and this is his wording: And the intention of raising the voices in prayers… as our rabbis, of blessed memory, wrote: "And they called out to God with strength" – from here you learn that prayer requires a voice. See there. And all the more so songs and praises that are said in a loud voice because of the joy, which is perfectly fine. And Tehillim should also be said with a voice, as it says at the end of Megillah (32a): Anyone who reads without a melody, and studies without a song, regarding him the verse says…, see there.

At the beginning of the seventh chapter of Sotah, we learned in the Mishnah that prayer is said in any language. That is to say: one who comes to seek mercy and requests before Him, may He be blessed—he may request in any language he desires. And so the reason is brought in the Gemara there (33a): Prayer is mercy, and wherever one wishes, he may pray; see there. And behold, Solomon, after he built the Beit HaMikdash, said in his prayer: "Moreover, concerning the stranger that is not of Your people Israel, when he shall come out of a far country... and pray toward this house, You shall hear..."—and he certainly did not pray in the holy tongue. However, the Rif wrote at the beginning of the second chapter of Berakhot that this applies to a congregation. But an individual should only pray in the holy tongue; see there. And so it is explicitly stated in Sotah there, for it asks there: And is prayer in any language? But did not Rav Yehuda say: A person should never ask for his needs in the Aramaic language, for the angels do not attend to him? And it answers: Here is for an individual, here is for a congregation; see there. And some say that even an individual may ask in any language, and only to the Aramaic language do the angels not attend. And one who examines the Gemara there will see clearly that it does not refer to the fixed prayer established by the Men of the Great Assembly, for who would dare to change matters that stand at the height of the world into a foreign tongue? And one who does so, it is nothing but an act of wicked folly. And according to what we explained in siman 62, section 4, it is entirely impossible to translate properly; see there. And the Talmud deals with supplications, prayers, and entreaties that are said in a congregation occasionally, such as Selichot and Yotzerot and the like. And that which our teacher, the Beit Yosef, wrote in section 4: And some say that these words apply when one asks for his needs, such as if he prayed for a sick person or for any distress he has in his house. But the fixed prayer for a congregation, even an individual may say it in any language. Thus far his words—his intention is not regarding the Shemoneh Esrei prayer, but rather regarding Selichot and the like which have spread to be said in a congregation. But the fixed prayers for weekdays, Sabbaths, Festivals, Rosh Hashanah, and Yom Kippur—heaven forbid to change them, even any change whatsoever. And so is the primary ruling, and so ruled the greats of the generation in the generations before us (as explained in the book "Elei Divrei HaBerit"). And in siman 185 we will explain further regarding this with the help of Heaven.