And though it’s certain that a person’s thought is what ascends way above to the heights of heaven in the supernal worlds, and that if a person should include purity of thought and intention during the performance of the commandments then his actions will effect greater rectifications in the more supernal of the worlds, even so we do not consider the thought as central, as was explained.

Refer to Zohar Yitro (93b, top): “If he should have the opportunity to do an action, and has intention regarding it, he is considered worthy. But even if he didn’t have intention he is considered worthy because he fulfills his Master’s commandment, but he is not considered as one who performs His Will for its own sake and has the intention of will…, he is as one who is unaware…, for it is dependent on will⁹²⁶… . And along with this, if there is no will of the heart/ mind⁹²⁷…, regarding this Dovid prayed and said ‘our handiwork, may He establish for us… .’ What is ‘may He establish for us’? Establish and rectify rectifications above as should be. ‘For us’—even though we are unaware of how to employ will, rather [we are aware of our] actions alone. ‘Our handiwork, may he establish’—for whom? For the specific level for which rectification is necessary… .” Refer there [for more details].

footnotes: ⁹²⁶ Intention ⁹²⁷ Intention

And similarly in the matter that was explained above in Gate 3 regarding prayer, we should intend it to the world’s Ma-kome (blessed be His name), as was explained there regarding the matter of the world’s place⁹²⁸, refer there [for more details]. And similarly, the matter of the intention of “one⁹²⁹” in the first verse of the reading of the Sh’ma that was explained in chapter 11—refer there carefully—it’s all for enhancement of the commandment and its lack doesn’t block the fulfillment.

footnotes: ⁹²⁸ Heb.: m’komo shel o-lahm ⁹²⁹ Heb.: eh-khahd

For even in the case of someone who is:

1. completely unaware of this, because he’s not used to it, or
2. for one whose mind can’t tolerate it because he didn’t get to the bottom of it, or
3. who fears for his life that he shouldn’t endanger himself (heaven forefend) by destroying some of the fundamentals of Torah (as could happen if he—heaven forefend—is someone who’s mind is inadequately prepared), as is stated there (refer there [for more details]), but rather he:
4. worships Him (blessed be He),
5. and fulfills all that is written in G-d’s Torah, written and oral, and according to our great sages, and
6. believes and intends in a general way during the first verse of the Sh’ma that He (blessed be He) is one, even if he doesn’t understand the matter of His (blessed be He) oneness, and
7. intends toward Him during his prayer in a general way, without extensive research, he too is called a worshipper of G-d (as is stated in the Pardes⁹³⁰, Sha-ar 1, Perek 9, in the matter of belief in the existence of the S’feerote, refer there). For none of these things⁹³¹ are mentioned except in regards to one who’s mind is prepared, and moreover to those who stand in fear/awe of G-d and who contemplate His name, for they have the power to engage in this way.

footnotes: ⁹³⁰ Rabbi Moshe Cordovero’s Pardes Rimonim ⁹³¹ Regarding the benefit of having intention

For this reason, be it far from us to reject any part of the details of performance, even one minute detail from the teachings of the Scribes⁹³², and similarly to change the time of its performance (heaven forefend) due to absence of pure thought. And anyone who increases the precision of his performance is worthy of praise.

footnotes: ⁹³² Heb.: deek-dook eh-khahd mi-deevrei sofe-rim