Mitzvot Accidental and Incidental

The Talmud indicates that even one who is actually searching for a needle that he lost can simultaneously be in fulfillment of the obligation of bedikat chametz, and thus we worthy of the special protection given to one involved in a mitzvah. In Rashi’s understanding, though, it appears that the individual must have intent for both the mitzvah and for his personal needs, in contrast with one who is merely looking for personal purposes.

R. Yehoshua Menachem Ehrenberg, in the introduction to the second volume of his responsa D’var Yehoshua, discusses this view of Rashi and assumes the notion to be dependant on whether or not mitzvot need intent (mitzvot tzrikhot kavanah). However, he notes that some have suggested (such as Melo HaRoim, erekh mitzvot tzrikhot kavanah) that any mitzvah that serves a functional purpose is considered fulfilled when that purpose is accomplished, even without proper intent. This is indicated by the Talmud in the same passage cited above, where it is stated that one who gives charity for ulterior motives in considered a “complete tzadik”. Since charity is meant for the support of the poor, if the poor indeed benefit, intent may not be necessary.

He then suggests that this can be applied to one who spreads Torah as well (the topic of his introduction is whether one who publishes a sefer of Torah thoughts should recite a berakhah of shehechiyanu). Since the goal of spreading Torah is that there should be Torah in the world for others to benefit, that goal is accomplished regardless of intent. (Apparently this is separate from the question of intent for one’s personal Torah study.)