source: Halacha Yomit
There is a very important rule regarding all Mitzvot that when one performs them, he must have in mind at the time he is performing the Mitzvah that at this moment he is fulfilling this specific Mitzvah. Similarly, Maran HaShulchan Aruch rules (Chapter 60, Section 4), “Some say that Mitzvot do not require intention while others say that Mitzvot do require intention, and the Halacha follows this view.” For instance, if one hears the Shofar blasts without having in mind to fulfill the Mitzvah of Shofar, rather he had in mind to hear the sound of a Shofar he happened to have been playing as a musical instrument, he has not fulfilled his obligation of hearing the Shofar on Rosh Hashanah. Similarly, one who reads Keri’at Shema but does not have in mind to fulfill the Mitzvah of reading Keri’at Shema must read Keri’at Shema once again. It would seem that this law applies to the eating of Matzah on the night of Pesach as well that when one partakes of the Matzah he must have in mind that he is doing so to fulfill the Mitzvah of eating Matzah. However, if one has already eaten the Matzah without having in mind to fulfill the Mitzvah of eating Matzah, according to the letter of the law he has in fact fulfilled his obligation of eating Matzah (the reason for this is because the Mitzvah of eating Matzah is different from other Mitzvot in that one has enjoyment through the eating of the Matzah; we cannot go into so much more detail about the explanation of this matter). This is especially true if one recited the blessing of “Al Achilat Matzah” before eating, for there is the no greater form of “having in mind” than when one verbally states that he is now eating for the sake of the Mitzvah of Matzah.
Based on this we can infer that the same applies to the eating of the Maror (romaine lettuce), that although one must preferably have in mind to fulfill the Mitzvah of eating Maror on the night of Pesach while eating the Maror, nevertheless, if one partakes of the Maror without having this specific intention in mind, he has fulfilled his obligation. The reason why we rule leniently regarding Maror if one has already eaten it (although eating Maror is not so enjoyable) is because the Mitzvah of eating Maror nowadays is only of rabbinic nature and it is not a Torah commandment. Thus, regarding this matter which is only a rabbinic obligation, if one has already eaten, we rule leniently and one need not eat Maror a second time.
Regarding this concept that Mitzvot require intention, this does not mean that one must state explicitly (verbally) that he has in mind to fulfill the Mitzvah of Hashem with the action he is about to perform; rather, the main obligation is to think this in one’s mind regarding whatever he does. Therefore, there is no obligation to recite the “LeShem Yichud” text before performing every Mitzvah. On the contrary, some Acharonim write that it is improper for all to be reciting the “LeShem Yichud” text for not everyone can understand what is written in it. Maran Harav Shlit”a also customarily does not recite the “LeShem Yichud” text before prayers or other Mitzvot (besides for the Mitzvah of counting the Omer on the first night when Maran Shlit”a does indeed recite the “LeShem Yichud”). Nevertheless, many do have the custom to recite the “LeShem Yichud” before performing any Mitzvah; Hashem does not withhold good from those who act sincerely.
There is a very important rule regarding all Mitzvot that when one performs them, he must have in mind at the time he is performing the Mitzvah that at this moment he is fulfilling this specific Mitzvah. Similarly, Maran HaShulchan Aruch rules (Chapter 60, Section 4), “Some say that Mitzvot do not require intention while others say that Mitzvot do require intention, and the Halacha follows this view.” For instance, if one hears the Shofar blasts without having in mind to fulfill the Mitzvah of Shofar, rather he had in mind to hear the sound of a Shofar he happened to have been playing as a musical instrument, he has not fulfilled his obligation of hearing the Shofar on Rosh Hashanah. Similarly, one who reads Keri’at Shema but does not have in mind to fulfill the Mitzvah of reading Keri’at Shema must read Keri’at Shema once again. It would seem that this law applies to the eating of Matzah on the night of Pesach as well that when one partakes of the Matzah he must have in mind that he is doing so to fulfill the Mitzvah of eating Matzah. However, if one has already eaten the Matzah without having in mind to fulfill the Mitzvah of eating Matzah, according to the letter of the law he has in fact fulfilled his obligation of eating Matzah (the reason for this is because the Mitzvah of eating Matzah is different from other Mitzvot in that one has enjoyment through the eating of the Matzah; we cannot go into so much more detail about the explanation of this matter). This is especially true if one recited the blessing of “Al Achilat Matzah” before eating, for there is the no greater form of “having in mind” than when one verbally states that he is now eating for the sake of the Mitzvah of Matzah.
Based on this we can infer that the same applies to the eating of the Maror (romaine lettuce), that although one must preferably have in mind to fulfill the Mitzvah of eating Maror on the night of Pesach while eating the Maror, nevertheless, if one partakes of the Maror without having this specific intention in mind, he has fulfilled his obligation. The reason why we rule leniently regarding Maror if one has already eaten it (although eating Maror is not so enjoyable) is because the Mitzvah of eating Maror nowadays is only of rabbinic nature and it is not a Torah commandment. Thus, regarding this matter which is only a rabbinic obligation, if one has already eaten, we rule leniently and one need not eat Maror a second time.
Regarding this concept that Mitzvot require intention, this does not mean that one must state explicitly (verbally) that he has in mind to fulfill the Mitzvah of Hashem with the action he is about to perform; rather, the main obligation is to think this in one’s mind regarding whatever he does. Therefore, there is no obligation to recite the “LeShem Yichud” text before performing every Mitzvah. On the contrary, some Acharonim write that it is improper for all to be reciting the “LeShem Yichud” text for not everyone can understand what is written in it. Maran Harav Shlit”a also customarily does not recite the “LeShem Yichud” text before prayers or other Mitzvot (besides for the Mitzvah of counting the Omer on the first night when Maran Shlit”a does indeed recite the “LeShem Yichud”). Nevertheless, many do have the custom to recite the “LeShem Yichud” before performing any Mitzvah; Hashem does not withhold good from those who act sincerely.
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