9. Alcohol – Reciting blessings when drunk and under the influence of alcohol:[1]

Shasuiy – Slightly drunk: Unlike the law by prayer, it is permitted even initially for one to recite a blessing, including even the Biblical blessing of Birchas Hamazon, when under the influence of alcohol, so long as he maintains the ability to fluently recite the words without mixing them up and needing to correct himself [i.e. can speak fluently in front of the king, Sheiyno Nichshal Umishtabeish]. This allowance applies even if it is clearly evident from his speech that he is under the influence of alcohol such as, if he slightly stutters or stammers or slurs the words, so long as he is able to say the entire word properly [i.e. Shasuiy].[2]

• Example: Sarah has a glass of wine at dinner and feels a bit tipsy, but she speaks clearly and recites Birchas Hamazon without difficulty. This is allowed.

Shikur – Very drunk – Birchas Hamazon: However, if he stutters, stammers or slurs the words to such a point that they are incomprehensible, and they need to be repeated to be understood, and certainly if he mixes up words and sentences [i.e. Shikur], then some Poskim[3] rule that he is not allowed to recite Birchas Hamazon [or any other blessing[4], until he becomes sober].[5] Furthermore, even Bedieved it is questionable according to these Poskim whether one fulfills his obligation if he recited Birchas Hamazon under this level of intoxication. However, other Poskim[6] rule that it is permitted even initially for one who is completely drunk to recite Birchas Hamazon [and certainly other blessings which are only Rabbinical[7]] even if he is drunk to the point that he cannot speak in front of a king at all.[8] Practically, [regarding Birchas Hamazon] one should suspect for the first opinion, and hence he should make sure to recite Birchas Hamazon prior to reaching this state of drunkenness. However, in the event that one has already become this drunk, then [if he is satiated from the meal] then he is nevertheless to recite Birchas Hamazon even in such a state due to it being a questionable Torah obligation by which we rule stringently.[9] [However, if one is not fully satiated, then since it is a mere Rabbinical obligation, then on the contrary he is not to recite Birchas Hamazon as we rule that Safek Derabanon Lihakel.[10] However, other Poskim[11] rule that even if one is not satiated from the meal, then he may recite Birchas Hamazon, and so can be learned also according to Admur.[12] Practically, this is the main opinion that should be followed, that even if one is in the state of Shikur drunkenness, he is still to recite Birchas Hamazon.] (Certainly due to the rule of Safek Brachos Lihakel, Bedieved if one already recited Birchas Hamazon in this state of drunkenness, one is not to repeat the blessing even by Birchas Hamazon after a satiating meal which is Biblical.[13])

• Example: Sarah attends a festive family meal and enjoys a glass of wine. She feels slightly tipsy but is still able to recite words fluently. When it comes time for Birchas Hamazon (Grace After Meals), she confidently recites the blessing, knowing this is permitted as she can speak clearly. However, her cousin David, who has had much more to drink and is slurring his words to the point of confusion, refrains from reciting the blessing until he regains his composure, understanding that the law forbids reciting blessings in a state of severe intoxication.

Shikur – Very drunk – Other blessings:[14] It is permitted for one who is drunk to recite before and after blessings even if he is drunk to the point of inability to make out a sentence without stumbling on his words and needs to repeat them to be understood [i.e. Shikur].[15]

• Example: David has consumed several drinks and finds himself slurring his words. Nonetheless, he can still recite blessings such as the blessing before eating a snack, as long as he is not so intoxicated that he’s completely unaware (like Lot).

Drunk to the point of Lot:[16] All the above only applies if the individual is not intoxicated to the point of Lot and hence still retains proper judgment of his surroundings. However, if he is so extremely intoxicated that his judgment, memory, and coordination are completely impaired to the point that he will not remember what happened when he sobers up, then he is exempt from all Mitzvos, and is not to recite any before or after blessing upon eating or drinking. [Accordingly, if he recited blessings in this state of drunkenness, and then became sober, then he must repeat the before blessing prior to continuing eating, and he must still recite the after blessing if he has yet to digest the food.[17]]

• Example: Yaakov attends a celebration and drinks excessively, to the point where he cannot recall where he is, what he is doing, or what has happened during the evening. His awareness is so impaired that he will not remember any of his actions upon sobering up—this is considered being “drunk like Lot.” In this extreme state, Yaakov is exempt from all mitzvot and is not permitted to recite any blessings until he regains his senses.

Level of Intoxication	Description	Birchas Hamazon	Other Blessings	Examples
Shasuiy (Slightly drunk)	Able to recite words fluently, may stutter/slur slightly but can say entire word properly	Permitted to recite, even initially	Permitted to recite	Sarah has a glass of wine at dinner, feels tipsy, speaks clearly, recites Birchas Hamazon without difficulty
Shikur (Very drunk)	Stutters/slurs to point of incomprehensibility, needs to repeat to be understood, mixes up words/sentences	Some Poskim: Not allowed until sober; Others: Permitted even initially; Practically: Should recite before reaching this state, but if already drunk and satiated, still recite	Permitted to recite before and after blessings even if needs to repeat words to be understood	David drinks a lot, slurs words to confusion, refrains from reciting blessing until sober
Drunk to the point of Lot	Judgment, memory, coordination completely impaired, will not remember actions upon sobering up	Exempt from all Mitzvos, not to recite any blessings	Exempt from all Mitzvos, not to recite any blessings	Yaakov drinks excessively, cannot recall where he is or what happened, not permitted to recite blessings

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[1] Admur 99:1 regarding all blessings “however, other blessings one may recite even if he is Shikur”; 185:5 regarding Birchas Hamazon; Rama 99:1; Michaber 185:4; Yerushalmi Terumos 1:4; M”A 185:3; Taz 185:1; Zohar Teruma 153; Tosafus Brachos 31b and Eruvin 64a; Rosh Brachos 5:9 and Eruvin 6:5; M”B 185:6; Shaar Hatziyon 185:7; Kaf Hachaim 99:13; 185:10-13; Ketzos Hashulchan 44:7; Piskeiy Teshuvos 185:5 footnote 20

Background: The Talmud and Poskim record prayer restrictions for one who is drunk. It is debated whether any such restrictions exist regarding the recital of blessings. The main approach holds that no such restriction exists at all regarding blessings including the biblical blessing of Birchas Hamazon. This is the opinion of the Rosh and Tosafus ibid in Brachos. However, there are those who question and rule that restrictions exist even regarding blessings. This is the opinion of the same Rishonim in Eruvin ibid. A further debate ensues regarding the status of all other blessings aside for Birchas Hamazon and as to whether they follow the same restrictions as that of the second opinion or, follow the same lack of restrictions as rules the first opinion. Practically, with regards to biblical Birchas Hamazon, Admur suspects for both opinions, however with regards to other blessings he rules completely like the first opinion that no restrictions apply.

[2] The reason: As the verse states “and you shall eat and be satisfied and bless”, and it is common after eating for one to be slightly drunk and nonetheless the Torah obligated one to say the blessing. [Admur ibid]

[3] 1^st opinion in Admur ibid; Michaber 185:5 as explained in M”A 185:3; Tosafus Eruvin ibid; Rosh Eruvin ibid; See Rabbeinu Yona on Brachos ibid

[4] Yerushalmi ibid according to this opinion, applies the restriction to all blessings and not just Birchas Hamazon; See also Admur 76:11 who equates the two

Other opinions: Some Poskim rule that even according to this opinion, other blessings may be recited in a state of Shikkur and it is only regarding Biblical Birchas Hamazon that a prohibition applies. [Elya Raba 185:4; Implication of final ruling of Admur ibid who suspects the first opinion only regarding Birchas Hamazon and not regarding other blessings]

[5] The reason: As the blessing of a drunken person is an abomination just as we rule regarding prayer. [Admur ibid]

[6] 2^nd opinion in Admur ibid; Setimas Michaber 185:4; M”A 185:3 in name if Zohar; Taz 185:1; Tosafus Brachos ibid and Rosh Brachos ibid in understanding of Madanei Yom Tov 4 and Malbushei Yom Tov 1; Rabbeinu Yona on Brachos ibid in understanding of Yerushalmi Terumos 1:4; Levush 85:4-5; Zohar Teruma 153; Bach 99; Aterez Zekienim 99:1; Kneses Hagedola 99:5; Elya Raba 99:992; Birkeiy Yosef 99:2; Sheim Hagedolim Mareches Hasefarim Erech Taf; Kaf Hachaim 99:13

[7] Implication of final ruling of Admur ibid who suspects the first opinion only regarding Birchas Hamazon and not regarding other blessings; Elya Raba 185:4; See also Admur 76:11 who equates the two

Other opinions: Some Poskim rule that with regards to all blessings other than Birchas Hamazon, being that they are only rabbinical, one is to be stringent and not recite the before or after blessing when he is in the state of drunkenness. [Nivei Shalom 99:2, brought and negated in Kaf Hachaim 99:13]

[8] The reason: As the verse states “and you are satisfied and bless”, and it is common on occasion for one to be even completely drunk after eating [and nonetheless the Torah obligated one to say the blessing]. [Admur ibid]

[9] Admur ibid; M”A 185:3; Taz 185:2; M”B 185:6; Shaar Hatziyon 185:7; Kaf Hachaim 185:10

[10] Possible understanding of Admur ibid; Ketzos Hashulchan 44:7 based on Admur ibid; See also Nivei Shalom 99:2

[11] Kaf Hachaim 99:13; Implication of all Poskim who rule this way regarding other blessings, and there is no difference to differentiate between a rabbinical Birchas Hamazon and other blessings: Admur 99:1; Rama 99:1

[12] As Admur rules regarding all other blessings that they all may be recited even in the state of Shikkur, hence implying that the entire discussion and dispute above is only regarding biblical blessings such as Birchas Hamazon for one who is satiated, however, one who is not satiated may recited even initially and there is no dispute in this regard.

[13] Admur ibid in parentheses

The reason: As the entire invalidation of drunkenness is only rabbinical and hence although Birchas Hamazon itself is biblical we don’t treat it as if it is a Safek Min Hatorah regarding if one has fulfilled his obligation [and it is rather viewed as a Safek Derabanon Lekula]. [Admur ibid]

[14] Admur 99:1 “however, other blessings one may recite even if he is Shikur”; 185:5 “and all other blessings, including all of them, may be recited even if one is drunk”; Rama 99:1; Setimas Michaber 185:4; All Poskim in 2^nd opinion ibid; Yerushalmi Terumos 1:4 [according to 2^nd opinion]; Elya Raba 185:4 [according to all opinions]; M”B 185:6; Shaar Hatziyon 185:7; Kaf Hachaim 99:13; 185:10-13; Piskeiy Teshuvos 99:1; 185:5

Other opinions: Some Poskim ruled that with regards to all blessings other than Birchas Hamazon, being that they are only rabbinical, one is to be stringent and not recite the before or after blessing when he is in the state of drunkenness. [Nivei Shalom 99:2, brought and negated in Kaf Hachaim 99:13]

[15] The reason: As although there are opinions who rule that lack of concentration invalidates the blessing by all blessings, nonetheless even one who is drunk is able to concentrate as he is considered awake and conscious for all purposes, and for all of the punishments in the Torah he is considered to be in his right mind as ruled in Choshen Mishpat 235:22. It is only regarding prayer which requires extra lucid concentration that the level of concentration of one who is drunk is considered lacking to the point of being an abomination being that it comes with confusion as he is unable to speak fluently in front of the king without mixing up his words. However, by all other blessings a simple level of concentration suffices even if it is mixed up. [Admur ibid]

[16] Admur 128:51; Darkei Hachaim Birchas Hamitzvos 5:2; Peri Chadash 99:1; P”M 99A”A 3; Kaf Hachaim 99:13; Piskeiy Teshuvos ibid

[17] Peri Chadash 99:1; P”M 99A”A 3; Kaf Hachaim 99:13