Proper intention in Teffilah 2 (Shemoneh Esreh):

Maran Shulhan Arukh writes that one who prays the first Berakha of Shemonah Esreh without proper intention does not fulfill his obligation of Teffilah, and must repeat Shemonah Esreh. Rabenu Yis'haq Yosef writes that one who prays the first Berakha without proper intention should not repeat Shemonah Esreh, because once he repeats we are worried that he will repeat without proper intention another time. The Ben Ish Hai [Rabenu Yosef Hayim, 1833-1909] writes in his Kabbalistic work Da'at U'Tebuna (an introduction to the esoterica of the Ariz"l) , that the reason for Dawid HaMelekh stating the Pasuk "Hashem Sefatai Tiftah U'Fi Yagid Tehilatekha" was because Dawid was in such awe of Hashem. In Tefillat Shemonah Esreh, we should also have this intention, along with "Master of all".

In the Birkat Ha'Abot, we should intend that in the merit of the patriarchs, we shall receive salvation. We should also have in mind that the reason we have a straight connection between us, and Hashem. The reason for this is because our forefathers instituted these Teffilot, and because of their acts of heroism, we have this connection (Rabbi Eli Mansour). The Ben Ish Hai explains (Od Yosef Hai, Helek Halakhot) that when we say "BeAhaba" we should intend on 'sacrificing our life for the sanctification of Hashem; by accepting the four deaths of the Jewish court- Sekila, Serefa, Hereg, Heneq'.When one says "Koneh HaKol" he should intend that Hashem literally owns everything (Ramban-Rabbi Moshe Ben Nahman). Also, when we say "BeAhaba" we should think about the concept of Hashem bringing the Mashiah because of the matriarchs, and the patriarchs [Ahaba in Gimatria is 13, and multiplied by the "Bet" is 26=the name of Hashem] (Rabbi Eli Mansour).

When one says the "Ata Gibor LeOlam Hashem", along with the intention that Hashem is "Master of all", one should intend the name of Hashem that is a protection against all harm. The 'Asse Yosef' explains that when says the Berakha of Mehayeh HaMetim, he should intend on Hashem reviving all five parts of the soul (Nefesh, Neshama, Yehida, Haya, Ruah). The Shebet Mussar explains that when one says the Berakha of HaKel HaKadosh, he should specifically concentrate on the name of Hashem of Hesed, which is a reparation for the atrocious attribute of anger.