Why a Level 4 devoted to the Alter Rebbe ? The Alter Rebbe’s Shulchan Aruch is not a commentary on the Mehaber (מחבר) — it is a complete, self-standing Shulchan Aruch, written by the Alter Rebbe (Rabbi Schneur Zalman of Liadi, founder of Habad, disciple of the Maggid (מגיד) of Mezeritch). Its singularity : it combines halakha (הלכה) + טעמי המצוות + inner dimension in one work, and rules with a unique Talmudic rigor.
For Habad, the Alter Rebbe is הפוסק האחרון — his psak is the deciding authority. This page gathers the Rav’s way on siman קפ״ה — לְבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּקוֹל רָם וְיֶתֶר פְּרָטִים, which unfolds in the Rav over ה׳ סְעִיפִים (five seifim) : from the language in which birkat hamazon is said and the requirement to understand the words of the blessing, to the status of the other blessings, the Shema and the Tefillah regarding comprehension and kavana, to the prohibition of blessing “in the heart” (thought not being speech), to the obligation to bless aloud for one’s wife and young children who do not know how to bless, up to the law of the tipsy and the drunk at birkat hamazon.
שולחן ערוך הרב — סימן קפ״ה — לְבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּקוֹל רָם
The full text of the Alter Rebbe’s Shulchan Aruch
שולחן ערוך הרב, סימן קפ״ה — לְבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּקוֹל רָם וְיֶתֶר פְּרָטִים — וּבוֹ ה׳ סְעִיפִים
The Alter Rebbe’s own text (Sefaria source Shulchan_Arukh_HaRav,_Orach_Chayim.185), followed by our English translation. The siman comprises five seifim (ה׳ סְעִיפִים ; seif k → .185.k).
סעיף א בִּרְכַּת הַמָּזוֹן בְּכָל לָשׁוֹן שֶׁמֵּבִין — וְדִין הַנָּשִׁים וְעַמֵּי הָאָרֶץ.
לְבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּקוֹל רָם, וְיֶתֶר פְּרָטִים בְּבִרְכַּת הַמָּזוֹן, וּבוֹ ה׳ סְעִיפִים:
בִּרְכַּת הַמָּזוֹן נֶאֱמֶרֶת בְּכָל לָשׁוֹן, שֶׁנֶּאֱמַר "וּבֵרַכְתָּ אֶת ה׳ וְגוֹ׳", בְּכָל לָשׁוֹן שֶׁאַתָּה מְבָרֵךְ, כִּי לֹא חִיֶּבְךָ הַכָּתוּב אֶלָּא שֶׁתְּבָרֵךְ "אֶת ה׳ אֱלֹהֶיךָ", וּבְכָל לָשׁוֹן שֶׁאַתָּה מַכִּיר שֶׁאַתָּה מְבָרֵךְ "ה׳ אֱלֹקֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ" — תּוּכַל לְבָרֵךְ.
אֲבָל אִם אֵינוֹ מַכִּיר הַלָּשׁוֹן — אֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ, וַאֲפִלּוּ בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁאֵין אֲנִי קוֹרֵא בּוֹ: "וּבֵרַכְתָּ אֶת ה׳ אֱלֹקֶיךָ", כֵּיוָן שֶׁאֵינוֹ מֵבִין תֵּבוֹת הַבְּרָכָה שֶׁמּוֹצִיא מִפִּיו (עַיֵּן בְּסִימָן תל״ד בְּ"מָגֵן אַבְרָהָם" סְעִיף קָטָן ו׳, וְהַיְנוּ מִשּׁוּם דְּבִטּוּל סַגִּי בַּלֵּב, כְּמוֹ שֶׁכָּתוּב בְּ"חֹק יַעֲקֹב" סְעִיף קָטָן י״א, מַה שֶּׁאֵין כֵּן בִּרְכַּת הַמָּזוֹן צָרִיךְ שֶׁיּוֹצִיא בִּשְׂפָתָיו, כְּדִלְקַמָּן), וְאַף עַל פִּי שֶׁיּוֹדֵעַ לְמִי מְבָרֵךְ, וְכַוָּנָתוֹ לְבָרֵךְ ה׳ בְּתֵבוֹת אֵלּוּ. וְכָל שֶׁכֵּן אִם לְבָבוֹ פּוֹנֶה לִדְבָרִים אֲחֵרִים בִּשְׁעַת אֲמִירַת הַבְּרָכוֹת, אַף עַל פִּי שֶׁמֵּבִין לְשׁוֹן הַקֹּדֶשׁ. וְלָכֵן הַנָּשִׁים וְעַמֵּי הָאָרֶץ שֶׁאֵינָם מְבִינִים לְשׁוֹן הַקֹּדֶשׁ — חַיָּבִים לְבָרֵךְ בִּרְכַּת הַמָּזוֹן בַּלָּשׁוֹן שֶׁמְּבִינִים וְלֹא בִּלְשׁוֹן הַקֹּדֶשׁ. וְכֵן אֵינָם יוֹצְאִים בִּשְׁמִיעָה מֵהַמְבָרֵךְ בִּלְשׁוֹן הַקֹּדֶשׁ בְּזִמּוּן, אֶלָּא יְבָרְכוּ לְעַצְמָן בַּלָּשׁוֹן שֶׁמְּבִינִים.
וְיֵשׁ אוֹמְרִים שֶׁבִּלְשׁוֹן הַקֹּדֶשׁ יוֹצֵא אָדָם יְדֵי חוֹבָתוֹ אַף עַל פִּי שֶׁאֵינוֹ מֵבִין הַלָּשׁוֹן, מַה שֶּׁאֵין כֵּן בִּשְׁאָר לְשׁוֹנוֹת. וְלָכֵן הַנָּשִׁים וְעַמֵּי הָאָרֶץ יוֹצְאִים יְדֵי חוֹבָתָם בִּשְׁמִיעָה מֵהַמְבָרֵךְ בְּזִמּוּן בִּלְשׁוֹן הַקֹּדֶשׁ. וְכֵן נוֹהֲגִים, אַף עַל פִּי שֶׁרָאוּי לְהַחֲמִיר כַּסְּבָרָא הָרִאשׁוֹנָה:
Birkat hamazon is said in any language, for it is stated “And you shall bless the L-rd…”, in whatever language you bless; for Scripture obligated you only to bless “the L-rd your G-d”, and in any language in which you recognize that you are blessing “the L-rd your G-d for the good land He has given you” — you may bless. But if he does not know the language, he does not fulfill his duty, even in the holy tongue, for “And you shall bless the L-rd your G-d” does not apply to him since he does not understand the words of the blessing he utters (see siman 434 in the Magen Avraham s.k. 6; the reason is that mere renunciation in the heart suffices [for chametz], as the Chok Yaakov writes s.k. 11, whereas birkat hamazon requires that he articulate it with his lips, as below), and this even though he knows to Whom he blesses and intends to bless the L-rd with these words. All the more so if his heart turns to other matters at the time of the blessings, even if he understands the holy tongue. Therefore women and unlettered folk who do not understand the holy tongue are obligated to say birkat hamazon in the language they understand, and not in the holy tongue; likewise they do not fulfill their duty by listening to one who blesses in the holy tongue at the zimun, but bless for themselves in the language they understand. And some say that in the holy tongue one fulfills his duty even without understanding the language, unlike other languages; therefore women and unlettered folk fulfill their duty by listening to one who blesses at the zimun in the holy tongue. And such is the custom, though it is proper to be stringent according to the first view.
סעיף ב שְׁאָר בְּרָכוֹת, קְרִיאַת שְׁמַע וּתְפִלָּה — הֲבָנָה וְכַוָּנָה.
וְכָל זֶה בְּבִרְכַּת הַמָּזוֹן, אֲבָל בִּשְׁאָר בְּרָכוֹת, בֵּין בִּרְכַּת הַנֶּהֱנִין בֵּין בִּרְכַּת הַמִּצְוֹת, וַאֲפִלּוּ קִדּוּשׁ לְשַׁבָּת שֶׁהוּא מִן הַתּוֹרָה — יֵשׁ אוֹמְרִים שֶׁיּוֹצֵא יְדֵי חוֹבָתוֹ בְּכָל לָשׁוֹן אֲפִלּוּ אֵינוֹ מֵבִין. וְכֵן בְּהַלֵּל.
מַה שֶּׁאֵין כֵּן בִּמְגִלָּה וּבִקְרִיאַת שְׁמַע וּבִתְפִלָּה, שֶׁבַּמְּגִלָּה נֶאֱמַר בָּהּ: "וְאֶל הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם", לְמַעֵט שְׁאָר לְשׁוֹנוֹת כְּשֶׁאֵין מַכִּירִין, וּבִקְרִיאַת שְׁמַע נֶאֱמַר: "שְׁמַע", בְּכָל לְשׁוֹן שֶׁאַתָּה שׁוֹמֵעַ, כְּלוֹמַר מֵבִין. אֲבָל אִם אֵינוֹ מֵבִין הַלָּשׁוֹן, אֲפִלּוּ הוּא לְשׁוֹן הַקֹּדֶשׁ — לֹא יוֹצֵא יְדֵי חוֹבָתוֹ, אֶלָּא אִם כֵּן הֵבִין וְנִתְכַּוֵּן בְּפָסוּק רִאשׁוֹן, שֶׁעַד כָּאן מִצְוַת כַּוָּנָה, וּמִכָּאן וָאֵילָךְ מִצְוַת קְרִיאָה, וּמִצְוַת קְרִיאָה יָכוֹל לְקַיֵּם אַף שֶׁאֵינוֹ מֵבִין הַלָּשׁוֹן, כְּמוֹ בְּהַלֵּל וּמְגִלָּה. וְכֵן תְּפִלָּה, הוֹאִיל וְהַכַּוָּנָה מְעַכֶּבֶת בָּהּ אֲפִלּוּ בְּדִיעֲבַד בִּבְרָכָה רִאשׁוֹנָה — דִּינָהּ כִּקְרִיאַת שְׁמַע. אֲבָל שְׁאָר בְּרָכוֹת חוּץ מִבִּרְכַּת הַמָּזוֹן — אֵין הַכַּוָּנָה מְעַכֶּבֶת בְּדִיעֲבַד.
וְיֵשׁ אוֹמְרִים שֶׁכָּל הַבְּרָכוֹת הֵן כְּבִרְכַּת הַמָּזוֹן לְעִנְיָן זֶה, שֶׁאֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ כְּשֶׁאֵינוֹ מֵבִין הַלָּשׁוֹן, לְפִי סְבָרָא הָאַחֲרוֹנָה בִּשְׁאָר לְשׁוֹנוֹת, וּלְפִי סְבָרָא הָרִאשׁוֹנָה אֲפִלּוּ בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁכָּל מַה שֶּׁתִּקְּנוּ חֲכָמִים — תִּקְנוּ כְּעֵין שֶׁל תּוֹרָה, וּכְמוֹ שֶׁבְּבִרְכַּת הַמָּזוֹן אֵין אֲנִי קוֹרֵא בּוֹ: "וּבֵרַכְתָּ אֶת ה׳", כְּשֶׁאֵינוֹ מֵבִין תֵּבוֹת הַבְּרָכָה, אוֹ שֶׁלְּבָבוֹ פּוֹנֶה לִדְבָרִים אֲחֵרִים — הוּא הַדִּין בִּשְׁאָר בְּרָכוֹת לֹא יָצָא יְדֵי חוֹבַת הַבְּרָכָה.
מַה שֶּׁאֵין כֵּן בְּהַלֵּל וּבִמְגִלָּה שֶׁאֵין בָּהֶם אֶלָּא מִצְוַת קְרִיאָה לְעַכֵּב, כְּמוֹ בִּקְרִיאַת שְׁמַע מִפָּסוּק רִאשׁוֹן וָאֵילָךְ — יָכוֹל הוּא גַּם כֵּן לְבָרֵךְ עַל קְרִיאָה זוֹ אַף שֶׁאֵינוֹ מֵבִין בִּלְשׁוֹן הַקֹּדֶשׁ, כְּמוֹ שֶׁעַם הָאָרֶץ שֶׁיּוֹדֵעַ לִקְרוֹת בַּתּוֹרָה עוֹלֶה וּמְבָרֵךְ עָלֶיהָ בְּצִבּוּר אַף עַל פִּי שֶׁאֵינוֹ מֵבִין קְרִיאָתוֹ, וַאֲפִלּוּ בִּזְמַן הַזֶּה שֶׁהָעוֹלֶה הוּא אֵינוֹ קוֹרֵא בְּעַצְמוֹ.
אֲבָל כָּל הַבְּרָכוֹת לֹא תִּקְּנוּ אוֹתָם כְּדֵי לִקְרוֹתָן, אֶלָּא לְבָרֵךְ אֶת ה׳, כְּמוֹ שֶׁכָּתוּב בְּבִרְכַּת הַמָּזוֹן: "וּבֵרַכְתָּ אֶת ה׳ אֱלֹהֶיךָ", לְפִיכָךְ אִם אֵינוֹ מֵבִין הַתֵּבוֹת שֶׁהֵן עִקַּר הַבְּרָכוֹת, אוֹ שֶׁלְּבָבוֹ פּוֹנֶה לְדָבָר אַחֵר בִּשְׁעַת אֲמִירָתָן — לֹא בֵּרַךְ כְּלוּם, אֲפִלּוּ בֵּרַךְ בִּלְשׁוֹן הַקֹּדֶשׁ לְפִי סְבָרָא הָרִאשׁוֹנָה.
(וְתֵבוֹת עִקַּר הַבְּרָכָה הֵן: "בָּרוּךְ", "ה׳", וּמַלְכוּת, וְעִנְיָן שֶׁמְּבָרֵךְ עָלָיו, כְּגוֹן "בּוֹרֵא פְּרִי הָאֲדָמָה", אוֹ "שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ". וְכֵן בְּבִרְכוֹת הַמִּצְוֹת. אֲבָל שְׁאָר נֻסַּח הַבְּרָכָה בַּבְּרָכוֹת הָאֲרֻכּוֹת, וַאֲפִלּוּ תֵּבוֹת הַמְעַכְּבוֹת אֲפִלּוּ בְּדִיעֲבַד, כְּגוֹן בְּרִית וְתוֹרָה בְּבִרְכַּת הָאָרֶץ, וּמַלְכוּת בֵּית דָּוִד בְּ"בוֹנֵה יְרוּשָׁלַיִם" — אֵין מְעַכְּבוֹת אֶלָּא אֲמִירָתָן וְלֹא הֲבָנָתָן, לְפִי שֶׁאֵין שֵׁם בְּרָכָה עֲלֵיהֶן לוֹמַר שֶׁכֵּיוָן שֶׁאֵינוֹ מֵבִין אֵינוֹ מְבָרֵךְ ה׳. אֲבָל כָּל בְּרָכָה שֶׁפּוֹתַחַת וְחוֹתֶמֶת בְּ"בָרוּךְ" — מְעַכֶּבֶת הֲבָנָתָהּ בִּפְתִיחָתָהּ וּבַחֲתִימָתָהּ, וַאֲפִלּוּ הֵן בְּרָכוֹת רַבּוֹת סְמוּכוֹת זוֹ לָזוֹ, כְּמוֹ בִּרְכַּת קְרִיאַת שְׁמַע.
וְאֵין דּוֹמוֹת לְבִרְכוֹת הַתְּפִלָּה מִבְּרָכָה שְׁנִיָּה וָאֵילָךְ, שֶׁאֵין הֲבָנָתָן מְעַכֶּבֶת בְּדִיעֲבַד, לְפִי שֶׁכָּל בִּרְכ[וֹ]ת הַתְּפִלָּה הֵן מִצְוָה אַחַת, ג׳ רִאשׁוֹנוֹת כְּעֶבֶד שֶׁמְּסַדֵּר שֶׁבַח לִפְנֵי רַבּוֹ, וְי״ג אֶמְצָעִיּוֹת כְּעֶבֶד שֶׁמְּבַקֵּשׁ פְּרָס מֵרַבּוֹ, וְג׳ אַחֲרוֹנוֹת כְּעֶבֶד שֶׁקִּבֵּל מֵרַבּוֹ וְנִפְטָר וְנוֹטֵל רְשׁוּת, וְלָכֵן אִי אֶפְשָׁר לוֹמַר זוֹ בְּלֹא זוֹ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ס״ט. לְפִיכָךְ, כֵּיוָן שֶׁהֵבִין וְנִתְכַּוֵּן בִּבְרָכָה רִאשׁוֹנָה, שֶׁהִיא עִקַּר סִדּוּר שְׁבָחָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא — לֹא הִצְרִיכוּ לַחֲזֹר וּלְהִתְפַּלֵּל, כֵּיוָן שֶׁקִּיֵּם עִקַּר מִצְוַת חֲכָמִים, שֶׁסִּדֵּר שְׁבָחָיו שֶׁל מָקוֹם בְּפִיו וּבִלְבָבוֹ בִּבְרָכָה רִאשׁוֹנָה, שֶׁזֶּהוּ עִקַּר מִצְוַת הַתְּפִלָּה, שֶׁהֲרֵי אִם לֹא כִּוֵּן לִבּוֹ בִּבְרָכָה רִאשׁוֹנָה, אַף עַל פִּי שֶׁכִּוֵּן בְּכָל שְׁאָר הַתְּפִלָּה — לֹא יָצָא יְדֵי חוֹבָתוֹ. אֲבָל בְּבִרְכוֹת קְרִיאַת שְׁמַע, שֶׁכָּל אַחַת מִצְוָה בִּפְנֵי עַצְמָהּ, כְּמוֹ שֶׁנִּתְבָּאֵר שָׁם — אֵין הֲבָנָה וְכַוָּנָה שֶׁל זוֹ מוֹעֶלֶת כְּלוּם לְזוֹ).
וּלְעִנְיַן הֲלָכָה, סְפֵק בְּרָכוֹת לְהָקֵל בְּדִיעֲבַד. אֲבָל לְכַתְּחִלָּה צָרִיךְ לִזָּהֵר מְאֹד בְּכַוָּנַת הַבְּרָכָה, וּבִפְרָט בְּבִרְכַּת הַמָּזוֹן, כֵּיוָן שֶׁיֵּשׁ אוֹמְרִים שֶׁאֲפִלּוּ בְּדִיעֲבַד לֹא יָצָא:
All this [applies] only to birkat hamazon; but as for the other blessings — whether birkot hanehenin or birkot hamitzvot, and even the Shabbat Kiddush which is of Torah origin — some say one fulfills his duty in any language even without understanding. And likewise for Hallel. Unlike the Megillah, the Shema and the Tefillah: for of the Megillah it is said “according to their writing and according to their language”, excluding other languages when one does not know them, and of the Shema it is said “Hear (Shema)”, in any language that you hear, that is, that you understand. But if he does not understand the language, even the holy tongue, he does not fulfill his duty, unless he understood and had intention at the first verse, for until there is the mitzvah of kavana, and from there on the mitzvah of reading, which he can fulfill even without understanding the language, as with Hallel and the Megillah. So too the Tefillah: since kavana is indispensable in it, even after the fact, at the first blessing, its status is like the Shema. But the other blessings, apart from birkat hamazon, kavana is not indispensable in them after the fact. And some say that all the blessings are like birkat hamazon in this regard: one does not fulfill his duty when he does not understand the language — according to the latter view for other languages, and according to the first view even in the holy tongue; for all that the Sages instituted, they instituted after the model of the Torah, and just as at birkat hamazon “And you shall bless the L-rd” does not apply when one does not understand the words of the blessing, or when the heart turns elsewhere, so too for the other blessings one does not fulfill the duty of the blessing. Unlike Hallel and the Megillah, where there is only the mitzvah of reading as an impediment, as with the Shema from the first verse on: he too may bless over this reading even without understanding the holy tongue, like the unlettered man who knows how to read in the Torah, goes up and blesses over it in public even though he does not understand his reading, and even nowadays when the one who goes up does not read himself. But all the blessings were not instituted to be read, but to bless the L-rd, as it is written at birkat hamazon “And you shall bless the L-rd your G-d”; therefore, if he does not understand the words that are the essence of the blessings, or if his heart turns elsewhere while saying them, he has blessed nothing, even if he blessed in the holy tongue according to the first view. (And the essential words of the blessing are: “Baruch”, “Hashem”, the sovereignty (malchut), and the matter over which he blesses, for example “boreh peri ha’adamah” or “shehakol nihyeh bidvaro”; likewise for the birkot hamitzvot. But the rest of the wording of the blessing in the long blessings, and even the words that are indispensable after the fact, such as “berit” and “Torah” in birkat ha’aretz, and the sovereignty of the house of David in “boneh Yerushalayim” — only their utterance is indispensable, not their comprehension, for there is no name of a blessing upon them to say that, not understanding, he does not bless the L-rd. But every blessing that opens and closes with “Baruch” — its comprehension is indispensable at its opening and its closing, even if they are many blessings adjoined one to another, like the blessings of the Shema. And they do not resemble the blessings of the Tefillah from the second blessing on, whose comprehension is not indispensable after the fact, because all the blessings of the Tefillah are one mitzvah: the first three like a servant who arranges praise before his master, the thirteen middle ones like a servant who requests a gift from his master, and the last three like a servant who has received from his master, takes leave and departs; therefore one cannot say one without the other, as explained in siman 69. Hence, once he understood and had intention at the first blessing, which is the essence of arranging the praises of the Holy One blessed be He, they did not obligate him to repeat the prayer, since he fulfilled the essence of the Sages’ mitzvah, having arranged the praises of the Omnipresent with his mouth and his heart at the first blessing, which is the essence of the mitzvah of Tefillah — for if he did not have kavana at the first blessing, even if he had kavana in all the rest of the prayer, he has not fulfilled his duty. But in the blessings of the Shema, where each is a mitzvah in itself, as explained there, the comprehension and kavana of one avail nothing to the other.) And as to the halakha: in a doubt regarding blessings one is lenient after the fact. But a priori one must take great care with the kavana of the blessing, especially with birkat hamazon, since some say that even after the fact he has not fulfilled his duty.
סעיף ג אֵין מְבָרְכִין בַּלֵּב — הִרְהוּר אֵינוֹ כְּדִבּוּר.
לֹא יְבָרֵךְ אָדָם בִּרְכַּת הַמָּזוֹן בְּלִבּוֹ. וְאִם בֵּרַךְ — יָצָא. וְהוּא שֶׁהוֹצִיא בִּשְׂפָתָיו, אֶלָּא שֶׁבֵּרַךְ בְּלַחַשׁ כָּל כָּךְ עַד שֶׁלֹּא הִשְׁמִיעַ לְאָזְנוֹ אֶלָּא בֵּרַךְ בְּלִבּוֹ, אֲבָל אִם לֹא הוֹצִיא בִּשְׂפָתָיו כְּלָל אֶלָּא הִרְהֵר בְּלִבּוֹ לְבַד — לֹא יָצָא, שֶׁהִרְהוּר אֵינוֹ כְּדִבּוּר.
וּמִכָּל מָקוֹם, אִם מֵחֲמַת חֹלִי אוֹ אֹנֶס אַחֵר אֵינוֹ יָכוֹל לְהוֹצִיא בִּשְׂפָתָיו — צָרִיךְ לְהַרְהֵר בְּלִבּוֹ, כְּמוֹ שֶׁהִצְרִיכוּ חֲכָמִים לְבַעַל קֶרִי, קֹדֶם שֶׁבִּטְּלוּ תַּקָּנַת עֶזְרָא, אִם אֵין לוֹ מַיִם לִטְבֹּל, שֶׁיְּהַרְהֵר בְּלִבּוֹ בִּרְכַּת הַמָּזוֹן, הוֹאִיל וְהִיא מִן הַתּוֹרָה.
אֲבָל מִי שֶׁהוּא אָנוּס וְאֵינוֹ יָכוֹל לְהוֹצִיא בִּשְׂפָתָיו שְׁאָר בְּרָכוֹת שֶׁהוּא חַיָּב בָּהֶן מִדִּבְרֵי סוֹפְרִים — אֵין צָרִיךְ לְהַרְהֵר בְּלִבּוֹ מִן הַדִּין, כְּמוֹ שֶׁלֹּא הִצְרִיכוּ לְבַעַל קֶרִי לְהַרְהֵר בְּדִבְרֵי תּוֹרָה, שֶׁהָיָה מֻתָּר לְהַרְהֵר כָּל הַיּוֹם בְּדִבְרֵי תּוֹרָה, כֵּיוָן שֶׁאֵינוֹ יוֹצֵא יְדֵי חוֹבַת הַבְּרָכוֹת בְּהִרְהוּר, אֶלָּא שֶׁאַף עַל פִּי כֵן יֵשׁ לוֹ לְהַרְהֵר הַבְּרָכָה שֶׁנִּתְחַיֵּב בָּהּ, כִּי "ה׳ יִרְאֶה לַלֵּבָב", לִתֵּן לוֹ שְׂכַר הַמַּחֲשָׁבָה, וּכְמוֹ שֶׁכָּתוּב "אִמְרוּ בִלְבַבְכֶם וְגוֹ׳".
(וְכֵן יַעֲשֶׂה הַחוֹלֶה אֲפִלּוּ בִּבְרָכָה שֶׁלֹּא נִתְחַיֵּב בָּהּ, אֶלָּא שֶׁמֵּבִיא עַצְמוֹ לִידֵי חִיּוּב, כְּגוֹן בִּרְכַּת הַנֶּהֱנִין. אֲבָל הַבָּרִיא שֶׁהוּא אָנוּס וְאֵינוֹ יָכוֹל לְבַטֵּא בִּשְׂפָתַיִם מִפְּנֵי הַמָּקוֹם שֶׁאֵינוֹ נָקִי, בְּעִנְיַן שֶׁאָסוּר לְדַבֵּר וּמֻתָּר לְהַרְהֵר, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ס״ב, אוֹ מִפְּנֵי אֹנֶס אַחֵר — לֹא יֵהָנֶה מֵעוֹלָם הַזֶּה בְּלֹא בְּרָכָה, אַף עַל פִּי שֶׁמְּהַרְהֵר אוֹתוֹ בְּלִבּוֹ, כֵּיוָן שֶׁאֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ בְּהִרְהוּר בְּדִיעֲבַד).
וְיֵשׁ אוֹמְרִים, שֶׁכָּל הַבְּרָכוֹת, אֲפִלּוּ בִּרְכַּת הַמָּזוֹן, יוֹצֵא אָדָם יְדֵי חוֹבָתוֹ בְּהִרְהוּר בְּדִיעֲבַד, וְאֵינָן דּוֹמוֹת לִקְרִיאַת שְׁמַע, שֶׁנֶּאֱמַר בָּהּ: "וְדִבַּרְתָּ בָּם", וְהִרְהוּר אֵינוֹ כְּדִבּוּר, אֲבָל בְּבִרְכַּת הַמָּזוֹן לֹא נֶאֱמַר "וְדִבַּרְתָּ", אֶלָּא "וּבֵרַכְתָּ", וְהַמְבָרֵךְ בְּלִבּוֹ — גַּם כֵּן שֵׁם בְּרָכָה עָלֶיהָ.
וְהָעִקָּר כַּסְּבָרָא הָרִאשׁוֹנָה. וּמִכָּל מָקוֹם, בִּשְׁאָר בְּרָכוֹת שֶׁהֵן מִדִּבְרֵי סוֹפְרִים — יֵשׁ לִסְמֹךְ עַל זֶה בִּשְׁעַת הַדְּחָק וּלְצֹרֶךְ גָּדוֹל:
A man should not bless birkat hamazon in his heart. And if he did bless — he has fulfilled his duty, provided that he articulated it with his lips, only that he blessed so softly that he did not make it heard to his ear but blessed in his heart; but if he did not articulate it with his lips at all and only thought it in his heart — he has not fulfilled his duty, for thought (hirhur) is not like speech. Nevertheless, if because of illness or another constraint he cannot articulate with his lips, he must think it in his heart, as the Sages required of the baal keri, before they abolished Ezra’s ordinance, if he had no water to immerse: that he think birkat hamazon in his heart, since it is of Torah origin. But one who is constrained and cannot articulate with his lips the other blessings for which he is liable by the words of the Soferim — he need not think them in his heart according to strict law, just as they did not require the baal keri to think words of Torah, for he was permitted to think all day of words of Torah, since he does not fulfill the duty of the blessings by thought; nevertheless it is fitting for him to think the blessing for which he became liable, for “the L-rd looks upon the heart”, to give him the reward of the thought, as it is written “say in your heart…”. (And likewise shall the sick man do, even for a blessing to which he is not liable but to which he brings himself, like birkot hanehenin. But the healthy man who is constrained and cannot pronounce with his lips because of a place that is not clean, where it is forbidden to speak and permitted to think, as explained in siman 62, or because of another constraint — let him not derive benefit from this world without a blessing, even though he thinks it in his heart, since he does not fulfill his duty by thought after the fact.) And some say that all the blessings, even birkat hamazon, a man fulfills his duty by thought after the fact, and that they do not resemble the Shema, of which it is said “and you shall speak of them”, and thought is not like speech; but at birkat hamazon it is not said “and you shall speak” but “and you shall bless”, and one who blesses in his heart — a name of a blessing is also upon it. And the essential [ruling] is according to the first view. Nevertheless, for the other blessings which are of the words of the Soferim, there is room to rely on this at a pressing time and for a great need.
סעיף ד מְבָרֵךְ בְּקוֹל רָם לְאִשְׁתּוֹ וּבָנָיו שֶׁאֵינָם יוֹדְעִים לְבָרֵךְ.
בַּעַל הַבַּיִת שֶׁאוֹכֵל עִם בָּנָיו הַקְּטַנִּים שֶׁהִגִּיעוּ לְחִנּוּךְ בִּרְכַּת הַמָּזוֹן וְאֵינָן יוֹדְעִים לְבָרֵךְ, אוֹ עִם אִשְׁתּוֹ שֶׁאֵינָהּ יוֹדַעַת לְבָרֵךְ — צָרִיךְ לְבָרֵךְ בְּקוֹל רָם כְּדֵי שֶׁיִּשְׁמְעוּ וְיֵצְאוּ יְדֵי חוֹבָתָן, אַף עַל פִּי שֶׁאֵינָם מְזַמְּנִים עֲלֵיהֶם. וְטוֹב שֶׁיֹּאמְרוּ עִמּוֹ מִלָּה בְּמִלָּה, לְפִי שֶׁאִי אֶפְשָׁר לְכַוֵּן וְלִשְׁמֹעַ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קפ״ג (וְכֵן בְּקִדּוּשׁ וְהַבְדָּלָה):
A householder who eats with his young children who have reached the age of education for birkat hamazon and do not know how to bless, or with his wife who does not know how to bless — must bless aloud so that they hear and fulfill their duty, even though they do not make zimun over them. And it is good that they say it with him word by word, since it is impossible to have kavana and to listen [at once], as explained in siman 183 (and likewise for Kiddush and Havdalah).
סעיף ה שָׁתוּי וְשִׁכּוֹר בְּבִרְכַּת הַמָּזוֹן.
אַף עַל פִּי שֶׁשְּׁתוּי יַיִן אָסוּר בִּתְפִלָּה עַד שֶׁיָּסִיר יֵינוֹ מֵעָלָיו, אַף עַל פִּי שֶׁיָּכוֹל לְדַבֵּר לִפְנֵי הַמֶּלֶךְ וְאֵינוֹ מִשְׁתַּבֵּשׁ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן צ״ט — מְבָרֵךְ הוּא בִּרְכַּת הַמָּזוֹן, כָּל שֶׁיָּכוֹל לְדַבֵּר לִפְנֵי הַמֶּלֶךְ, אֲפִלּוּ אֵינוֹ יָכוֹל לְדַבֵּר כָּרָאוּי, שֶׁמְּדַבֵּר וְנִכָּר מִדִּבּוּרוֹ שֶׁהוּא שָׁתוּי, אֶלָּא שֶׁאֵינוֹ נִכְשָׁל וּמִשְׁתַּבֵּשׁ, שֶׁנֶּאֱמַר "וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ וְגוֹ׳", וְאַחַר שְׂבִיעָה פְּעָמִים שֶׁהוּא שָׁתוּי, וְאַף עַל פִּי כֵּן חִיְּבָה אוֹתוֹ הַתּוֹרָה לְבָרֵךְ.
אֲבָל אִם הוּא שִׁכּוֹר שֶׁאֵינוֹ יָכוֹל לְדַבֵּר לִפְנֵי הַמֶּלֶךְ בְּלֹא שִׁבּוּשׁ — יֵשׁ אוֹמְרִים שֶׁאֵינוֹ מְבָרֵךְ בִּרְכַּת הַמָּזוֹן, שֶׁבִּרְכַּת שִׁכּוֹר תּוֹעֵבָה כְּמוֹ שֶׁתְּפִלָּתוֹ תּוֹעֵבָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן צ״ט. וְאִם בֵּרַךְ — יֵשׁ לְהִסְתַּפֵּק אִם צָרִיךְ לַחֲזֹר וּלְבָרֵךְ כְּשֶׁיָּפִיג יֵינוֹ בְּעוֹד שֶׁלֹּא נִתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו, כְּמוֹ שֶׁהִצְרִיכוּ בִּתְפִלָּה לַחֲזֹר וּלְהִתְפַּלֵּל כְּשֶׁיָּפִיג יֵינוֹ, כֵּיוָן שֶׁבִּרְכַּת הַמָּזוֹן אֵינָהּ חֲמוּרָה כָּל כָּךְ כְּמוֹ תְּפִלָּה, שֶׁהֲרֵי שָׁתוּי מֻתָּר לְכַתְּחִלָּה בְּבִרְכַּת הַמָּזוֹן וְלֹא בִּתְפִלָּה.
וְכֵן יֵשׁ לְהִסְתַּפֵּק בְּמִי שֶׁבֵּרַךְ בִּרְכַּת הַמָּזוֹן וְאַחַר כָּךְ מָצָא צוֹאָה כְּנֶגְדּוֹ אוֹ בְּצִדּוֹ תּוֹךְ ד׳ אַמּוֹת בְּמָקוֹם שֶׁרָאוּי לְהִסְתַּפֵּק בּוֹ בְּצוֹאָה וְצָרִיךְ לְבָדְקָן קֹדֶם שֶׁיְּבָרֵךְ שָׁם וּפָשַׁע וְלֹא בָּדַק, בְּעִנְיַן שֶׁבִּתְפִלָּה צָרִיךְ לַחֲזֹר וּלְהִתְפַּלֵּל, מִשּׁוּם שֶׁנֶּאֱמַר "זֶבַח רְשָׁעִים תּוֹעֵבָה", כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ע״ו, אִם הֶחֱמִירוּ גַּם כֵּן בְּבִרְכַּת הַמָּזוֹן לְהַצְרִיכוֹ לַחֲזֹר וּלְבָרֵךְ מִשּׁוּם פְּשִׁיעוּתוֹ, כֵּיוָן שֶׁבִּרְכַּת הַמָּזוֹן אֵינָהּ חֲמוּרָה כְּמוֹ תְּפִלָּה לְעִנְיַן שָׁתוּי.
(וּמִכָּאן אַתָּה לָמֵד, שֶׁהַשָּׁתוּי גַּם כֵּן אָסוּר בִּקְרִיאַת שְׁמַע כְּמוֹ בִּתְפִלָּה, שֶׁהֲרֵי מִי שֶׁקָּרָא קְרִיאַת שְׁמַע בְּמָקוֹם שֶׁרָאוּי לְהִסְתַּפֵּק בּוֹ בְּצוֹאָה — הִצְרִיכוּהוּ לַחֲזֹר וְלִקְרוֹת כְּמוֹ שֶׁהִצְרִיכוּהוּ בִּתְפִלָּה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ע״ו. וּבִרְכוֹת קְרִיאַת שְׁמַע הֵן כִּקְרִיאַת שְׁמַע עַצְמָהּ).
וְכֵן יֵשׁ לְהִסְתַּפֵּק אִם פָּסַק בְּאֶמְצַע בִּרְכַּת הַמָּזוֹן אֲפִלּוּ בִּשְׁתִיקָה וְשָׁהָה כְּדֵי לִגְמֹר אֶת כֻּלָּהּ מֵחֲמַת אֵיזֶה אֹנֶס, אִם צָרִיךְ לַחֲזֹר לְרֹאשׁ כְּמוֹ שֶׁהִצְרִיכוּהוּ בִּתְפִלָּה לְדִבְרֵי הַכֹּל (הוֹאִיל וְהִיא חֲמוּרָה כִּתְפִלָּה לְעִנְיַן הַפְסָקָה, שֶׁאֵין מַפְסִיקִין בָּהּ מִפְּנֵי הַיִּרְאָה וְהַכָּבוֹד, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קפ״ג, אוֹ שֶׁמָּא כֵּיוָן שֶׁאֵינָהּ חֲמוּרָה כִּתְפִלָּה לְעִנְיַן שָׁתוּי, וְכֵן לְעִנְיַן הַפְסָקָה בְּדִיעֲבַד, שֶׁלֹּא הִצְרִיכוּהוּ לַחֲזֹר לְרֹאשׁ בְּבִרְכַּת הַמָּזוֹן כְּמוֹ שֶׁהִצְרִיכוּהוּ בִּתְפִלָּה, יֵשׁ לוֹמַר שֶׁהוּא הַדִּין אִם שָׁהָה כְּדֵי לִגְמֹר אֶת כֻּלָּהּ).
(וּסְפֵק בְּרָכוֹת לְהָקֵל, שֶׁאַף שֶׁבִּרְכַּת הַמָּזוֹן מִן הַתּוֹרָה, מִכָּל מָקוֹם, זֶה שֶׁיִּצְטָרֵךְ לַחֲזֹר לְרֹאשׁ וּלְבָרֵךְ, מִשּׁוּם שֶׁבִּרְכַּת שִׁכּוֹר תּוֹעֵבָה, אוֹ מִשּׁוּם שֶׁ"זֶּבַח רְשָׁעִים תּוֹעֵבָה", שֶׁפָּשַׁע וְלֹא בָּדַק הַמָּקוֹם, אוֹ מִשּׁוּם שֶׁשָּׁהָה כְּדֵי לִגְמֹר אֶת כֻּלָּהּ מֵחֲמַת אֹנֶס וְלֹא בִּרְצוֹנוֹ — אֵינוֹ אֶלָּא מִדִּבְרֵיהֶם).
וְיֵשׁ אוֹמְרִים אֲפִלּוּ שִׁכּוֹר שֶׁאֵינוֹ יָכוֹל לְדַבֵּר לִפְנֵי הַמֶּלֶךְ כְּלָל — מְבָרֵךְ בִּרְכַּת הַמָּזוֹן, שֶׁנֶּאֱמַר "וְשָׂבָעְתָּ וּבֵרַכְתָּ", וְאַחַר הַשְּׂבִיעָה פְּעָמִים שֶׁהוּא שִׁכּוֹר.
וּלְכַתְּחִלָּה יֵשׁ לָחֹש לַסְּבָרָא הָרִאשׁוֹנָה וּלְבָרֵךְ קֹדֶם שֶׁבָּא לִידֵי כָּךְ. וְאִם אֵרַע שֶׁנִּשְׁתַּכֵּר — אַף עַל פִּי כֵן יְבָרֵךְ בִּרְכַּת הַמָּזוֹן כַּסְּבָרָא הָאַחֲרוֹנָה, כִּי הוּא סָפֵק שֶׁל תּוֹרָה וּלְהַחֲמִיר.
וּלְפִי סְבָרָא הָאַחֲרוֹנָה, גַּם בִּקְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ לֹא נִפְטָר הַשָּׁתוּי, אֶלָּא הַשִּׁכּוֹר לְבַדּוֹ, כִּי מַה שֶּׁהֶחֱמִירוּ בָּהֶן לַחֲזֹר וְלִקְרוֹת כְּשֶׁפָּשַׁע וְלֹא בָּדַק הַמָּקוֹם וְלֹא הֶחֱמִירוּ כֵּן בְּבִרְכַּת הַמָּזוֹן, אֵינוֹ מִשּׁוּם שֶׁהֵן חֲמוּרוֹת מִמֶּנָּה לְעִנְיַן שָׁתוּי, אֶלָּא לְעִנְיַן שִׁכּוֹר לְבַד. לְפִיכָךְ, לְכַתְּחִלָּה יֵשׁ לָחֹש לַסְּבָרָא הָרִאשׁוֹנָה, וְאִם אֵרַע שֶׁשָּׁתָה — לֹא יִמָּנַע מִקְּרִיאַת שְׁמַע, מִפְּנֵי שֶׁהוּא סָפֵק שֶׁל תּוֹרָה, וְכָל הַקּוֹרֵא קְרִיאַת שְׁמַע אֲפִלּוּ מִסָּפֵק — צָרִיךְ לִקְרוֹתוֹ בְּבִרְכוֹתָיו, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ס״ז.
וּשְׁאָר כָּל הַבְּרָכוֹת כֻּלָּן יָכוֹל לְבָרֵךְ אַף עַל פִּי שֶׁהוּא שִׁכּוֹר, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן צ״ט. וְאַף לְהָאוֹמְרִים שֶׁהַכַּוָּנָה מְעַכֶּבֶת בְּכָל הַבְּרָכוֹת, מִכָּל מָקוֹם, הַשִּׁכּוֹר יֵשׁ לוֹ כַּוָּנָה, שֶׁהֲרֵי הוּא כְּפִקֵּחַ לְכָל דָּבָר, וּלְכָל עֳנָשִׁין שֶׁבַּתּוֹרָה דִּינוֹ כְּמִתְכַּוֵּן, כְּמוֹ שֶׁכָּתוּב בְּחֹשֶׁן מִשְׁפָּט סִימָן רל״ה. אֶלָּא לִקְרִיאַת שְׁמַע וְלִתְפִלָּה שֶׁהֵן צְרִיכוֹת כַּוָּנָה מְעֻלָּה — אֵין כַּוָּנַת הַשִּׁכּוֹר חֲשׁוּבָה כַּוָּנָה, וְתוֹעֵבָה הִיא, כֵּיוָן שֶׁהִיא מְשֻׁבֶּשֶׁת, שֶׁהֲרֵי אֵינוֹ יָכוֹל לְדַבֵּר לִפְנֵי הַמֶּלֶךְ בְּלֹא שִׁבּוּשׁ, אֲבָל בִּשְׁאָר בְּרָכוֹת דַּי בְּכַוָּנָה כָּל שֶׁהוּא, אַף עַל פִּי שֶׁהִיא מְשֻׁבֶּשֶׁת:
Even though one who has drunk wine (shatuy) is forbidden the Tefillah until he removes his wine from himself — even if he can speak before the king without erring, as explained in siman 99 — he nonetheless blesses birkat hamazon, so long as he can speak before the king, even if he cannot speak properly, speaking in such a way that it is recognizable from his speech that he has drunk, provided he does not stumble and become confused — for it is said “And you shall eat and be satisfied and bless…”, and after satiety there are times one has drunk, and yet the Torah obligated him to bless. But if he is drunk (shikor) to the point that he cannot speak before the king without erring — some say he does not bless birkat hamazon, for the blessing of a drunk is an abomination as his prayer is an abomination, as explained in siman 99. And if he blessed — there is a doubt whether he must repeat and bless when his wine has dissipated, while the food in his innards has not yet been digested, as they required at the Tefillah to repeat and pray when his wine dissipates; since birkat hamazon is not as weighty as the Tefillah, for a shatuy is permitted a priori at birkat hamazon and not at the Tefillah. Likewise there is a doubt regarding one who blessed birkat hamazon and afterward found excrement opposite him or at his side within four cubits, in a place where it is fitting to be in doubt about excrement and which he was required to check before blessing there, and he was negligent and did not check: just as at the Tefillah he must repeat, because it is said “the sacrifice of the wicked is an abomination”, as explained in siman 76 — were they also stringent at birkat hamazon to obligate him to repeat and bless because of his negligence, since birkat hamazon is not as weighty as the Tefillah regarding the shatuy. (And from here you learn that the shatuy is also forbidden at the Shema as at the Tefillah, for one who recited the Shema in a place where it is fitting to be in doubt about excrement — they obligated him to repeat and recite as they obligated at the Tefillah, as explained in siman 76; and the blessings of the Shema are like the Shema itself.) Likewise there is a doubt if he interrupted in the middle of birkat hamazon, even by silence, and tarried long enough to complete the whole of it because of some constraint: must he return to the beginning as they required at the Tefillah according to all (since it is weighty like the Tefillah regarding interruption, for one does not interrupt it out of awe and honor, as explained in siman 183), or perhaps, since it is not weighty like the Tefillah regarding the shatuy, and likewise regarding interruption after the fact — for they did not obligate him to return to the beginning at birkat hamazon as they obligated at the Tefillah — there is room to say that the same holds if he tarried long enough to complete the whole of it. (And a doubt regarding blessings [is decided] by leniency: for although birkat hamazon is of Torah origin, nevertheless that which would require him to return to the beginning and bless — whether because the blessing of a drunk is an abomination, or because “the sacrifice of the wicked is an abomination” inasmuch as he was negligent and did not check the place, or because he tarried long enough to complete the whole of it because of a constraint and not of his own will — is only of their words [rabbinic].) And some say that even a drunk who cannot speak before the king at all blesses birkat hamazon, for it is said “and you shall be satisfied and bless”, and after satiety there are times one is drunk. And a priori there is room to take account of the first view and to bless before coming to that. And if it happened that he became drunk — he nonetheless blesses birkat hamazon according to the latter view, for it is a doubt of Torah origin and [one decides] stringently. And according to the latter view, at the Shema and its blessings too the shatuy is not exempted, but only the drunk: for the stringency imposed regarding them, to repeat and recite when he was negligent and did not check the place, without being equally stringent at birkat hamazon, is not because they are weightier than it regarding the shatuy, but only regarding the drunk. Therefore, a priori, there is room to take account of the first view; and if it happened that he drank — let him not refrain from the Shema, because it is a doubt of Torah origin, and whoever reads the Shema even out of doubt must read it with its blessings, as explained in siman 67. And all the other blessings he may say even if he is drunk, as explained in siman 99. And even according to those who say that kavana is indispensable in all the blessings, nevertheless the drunk has kavana, for he is like a lucid person for every matter, and for all the punishments of the Torah his status is like one who acts intentionally, as it is written in Choshen Mishpat siman 235. Only that for the Shema and the Tefillah, which require a superior kavana, the kavana of the drunk is not considered kavana, and it is an abomination since it is confused, for he cannot speak before the king without erring; but for the other blessings a kavana of any kind suffices, even confused.
הלכה למעשה — מנהג חב״ד
The Habad practical conduct
Points of conduct flowing directly from siman קפ״ה in the Alter Rebbe’s and Habad sensibility — presented at the level of the principle, referring to the Rav for the detail of the cases.
For the Habad Hassid — Siman קפ״ה (לְבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּקוֹל רָם)
- Seif א. Birkat hamazon is said in any language one understands; one who does not understand the language (even the holy tongue) does not fulfill his duty, for the words of the blessing must be understood. Women and unlettered folk bless in the language they understand; some hold that in the holy tongue one is yotzei even without understanding, and such is the custom, though it is proper to be stringent.
- Seif ב. The other blessings (hanehenin, mitzvot, even Kiddush): some say one is yotzei in any language even without understanding — unlike the Megillah, Shema and Tefillah; others hold all blessings are like birkat hamazon. The essential words (Baruch, Hashem, malchut, and the subject of the blessing) require understanding. Be-di’avad a doubt in blessings is lenient; le-chatchilah, take great care with kavana.
- Seif ג. One does not bless “in the heart” — one must articulate with the lips, and thought (hirhur) is not like speech. Due to illness or duress one thinks birkat hamazon (Torah-level); for rabbinic blessings one may rely on the lenient view under pressing need.
- Seif ד. One who eats with his young children (of the age of education) or his wife who cannot bless — blesses aloud to discharge them, and it is good that they say it with him word by word (since one cannot both have kavana and listen). Likewise for Kiddush and Havdalah.
- Seif ה. A tipsy person (shatuy) blesses birkat hamazon so long as he can speak before the king; a drunk (shikor) — a dispute, and a doubt in blessings is lenient. Le-chatchilah, bless before becoming drunk; if it happened, he nonetheless blesses (a Torah doubt, stringently). The other blessings he may say even when drunk.
⚠ This section presents the Habad conduct based on the Alter Rebbe’s Shulchan Aruch, siman קפ״ה (the real text is reproduced in §1). It does not replace a rabbinic decision for a particular case. For any concrete question — the language of birkat hamazon, comprehension and kavana, hirhur, blessing aloud for the family, the tipsy and the drunk — consult your Rav, and for Habad, a Rav of Habad.