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# One who is not in a state that is fitting to speak before a king is forbidden to daven [[Shemoneh Esrei]]<ref>S.A 99:1</ref>, recite Birkat Kohanim,<ref>S.A 38:128. M.B 38:137 explains that Birkat Kohanim is comparable to the service performed in the Mikdash. One who would perform the service in the Mikdash in such a state would be chayav. M.B 128:141 writes that all the rules that apply to davening Shemoneh Esrei when intoxicated apply to Birkat Kohanim as well. There he also cites the Magen Avraham who argues that by intoxicating beverages other than wine one may be lenient and recite Birkat Kohanim (unlike by Shemoneh Esrei when this is forbidden). Nonetheless, the M.B there cites achronim who argue on the Magen Avraham who hold that even regarding other intoxicating beverages the same rules for Shemoneh Esrei also apply to Birkat Kohanim.</ref> or recite the [[Shema]] and its accompanying blessings.<ref>Rama 99:1 and M.B. 99:7</ref> If one prays in such a condition his prayer is considered an abomination and he must repeat Shemone Esrei and Shema<ref>M.B. 99:8</ref> (all 3 paragraphs) once he is sober.<ref> S.A 99:1 M.B. 99:5 writes that if he davens Shemona Esrei then it is as if he has worshiped idols. Contrastingly, if he avoids davening then he will be saved from all distress.</ref>
# One who is truly unfit to speak before a king must delay davening even if this means that he will miss the time to daven altogether. In such a scenario, he may pray a make up tefilla ([[tashlumin]]). <ref>S.A. 99:1</ref> Nonetheless, one must not be overly stringent about this considering the fact that, today, our kavana during davening is not so great even when we are not drunk.<ref>M.B. 99:3 quoting the Yam Shel Shlomo</ref>
# If one is concerned the time for Shema will pass before he becomes sober he should recite the Shema (including all three paragraphs). Nonetheless, if he becomes sober before the time for Shema ends he should repeat Shema (all three paragraphs).<ref>M.B 99:8 quotes the Levush and Likutei Ha'Ramban who are lenient regarding reciting Shema when drunk. Nonetheless, the Gra explains the Yerushalmi as forbidding one from reciting Shema in such a scenario. The M.B. therefore concludes in accordance with what the Magen Avraham states regarding Birkat Hamazon (quoted in M.B. 185:6 as "Achronim") that one must still recite Shema or Birkat Hamazon if he finds himself already drunk, but ideally, one should avoid this situation.</ref>

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