Praying While Intoxicated

Rabbi Ari Enkin

The Talmud rules that one who is “slightly intoxicated,” referred to as "shatui" in halachic literature, is forbidden to pray. Nevertheless, if a shatui did pray, either because he didn’t know the halacha or he chose to ignore it, the prayer is valid b’dieved, and need not be repeated. One who is completely drunk, referred to as "shikor," is not only forbidden to pray, but any prayers recited by a shikor are considered an “abomination,” and in most cases, must be repeated.^[1] A “shatui” is often defined as one who drank a single serving of alcohol, such as a glass of wine or beer, but is still sober enough to conduct a dignified conversation with an important person.^[2] A "shikor" generally refers to one who drinks beyond this measure, and it certainly refers to one who drinks to the point that begins to influence one’s senses.^[3]

As mentioned, both a shatui and a shikor are forbidden to pray. This is true even for routine prayers, such as a weekday mincha or maariv. A person is allowed to decide for himself whether he is a shatui or a shikor, and, by extension, whether a prayer that was recited must be repeated.^[4] This is because, ultimately, the definition of shatui and shikor is subjective. It depends more on one’s personal level of tolerance rather than a specific amount of alcohol. As such, shatui and shikor designations will vary from person to person.^[5] One who prays after drinking any amount of alcohol should be sure to pray from a siddur, and not by heart, in order to better ensure proper concentration.^[6]

A number of authorities allow a shatui to pray if the deadline for that prayer will soon expire. For example, one who drank a glass of wine shortly before sunset and then realizes that he did not recite mincha would be permitted to do so. The reason for this seemingly contradictory ruling is that a person’s level of concentration in prayer, even in the best of moments, is significantly less than what it should be.^[7] This leniency, however, applies only to a shatui, not to a shikor. A shikor is never permitted to pray, and must make up any missed prayers at a later time. Nevertheless, a shikor may recite all routine blessings, such as asher yatzar, the bracha achrona on wine, or a bracha rishona before eating,[8] unless he is completely plastered.[9]

There may be additional grounds for leniency on Purim and the like, when getting drunk is a mitzva.^[10] Nevertheless, if one feels that getting drunk on Purim will prevent one from properly fulfilling the other mitzvot of the day, such as reciting Birkat Hamazon after the Purim meal or reciting maariv in the evening following Purim, then one should not get drunk at all.^[11] So too, one must be careful not to get drunk from the four cups of wine at the Seder. If one feels that there is a possibility that one may get drunk, then the wine should be diluted or even substituted with grape juice.

One of the only exceptions to the rule of a shikor is the recitation of Shema. A shikor should recite the Shema -- even in his intoxicated state -- rather than miss the allotted time for its recitation.^[12] This is because the recitation of shema is a Torah requirement, whereas most other prayers are rabbinic in nature. There is also some discussion whether a shikor may recite Birkat Hamazon at the conclusion of a meal, as it, too, is a Torah requirement. It seems that as long as the shikor is confident that he can recite the Birkat Hamazon properly, then he is permitted to do so.^[13]

A rabbi who is drunk is forbidden to issue any halachic rulings.[14] It is especially important for a bride and groom to be completely sober at their wedding. Otherwise, the legitimacy of the ceremony is in doubt. In fact, one of the reasons a bride and groom fast on their wedding day is to be completely sure that neither will be drunk at the ceremony.[15]

[1]Eruvin 64a.

[2] Mishna Berura 99:1,2.

[3] See Piskei Teshuvot 99:1 where four levels of intoxication and their related halachot are discussed.

[4] OC 99:3.

[5] Rama, OC 99:3.

[6] Rema, OC 99:3.

[7] Mishna Berura 99:3,17.

[8] Rema, OC 99:1; Mishna Berura 99:9. But see Mishna Berura 99:11.

[9] Mishna Berura 99:11. See also Rambam, Hilchot Mechira 29:18.

[10] Mishna Berura 99:17; Piskei Teshuvot 99:1.

[11] Biur Halacha 695.

[12] Mishna Berura 99:8, 185:6.