Sober Witnesses

(ג) שיכור שקידש קידושיו קידושין אפילו נשתכר הרבה ואם הגיע לשכרותו של לוט אין קדושיו קדושין ומתיישבין בדבר זה:

One who is drunk who marries, their wedding is considered a wedding, even if they are very drunk.
And if they reach Lot's drunkenness, their marriage is not a marriage.

They need to carefully investigate this matter (i.e. to assess the degree of drunkenness very carefully).

עירובין ס״ה א:ב׳

מֵיתִיבִי:

שִׁיכּוֹר מִקָּחוֹ מִקָּח, וּמִמְכָּרוֹ מִמְכָּר.

עָבַר עֲבֵירָה שֶׁיֵּשׁ בָּהּ מִיתָה — מְמִיתִין אוֹתוֹ, מַלְקוֹת — מַלְקִין אוֹתוֹ.

כְּלָלוֹ שֶׁל דָּבָר: הֲרֵי הוּא כְּפִיקֵּחַ לְכׇל דְּבָרָיו, אֶלָּא שֶׁפָּטוּר מִן הַתְּפִלָּה.

Eruvin 65a:2

The Gemara raises an objection to this argument from the following baraita: With regard to one who is intoxicated, his acquisition is a binding acquisition; that is, he cannot retract the transaction when he is sober, and similarly, his sale is a binding sale. Moreover, if he committed a transgression for which he is liable to receive the death penalty, he is executed; and if the offense is punishable by lashes, he is flogged. The principle is that he is like a sober person in all matters, except that he is exempt from prayer. Therefore, even if the people of Israel are considered drunk, they are nonetheless responsible for their actions.

עירובין ס״ה א:ד׳

אָמַר רַבִּי חֲנִינָא: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא הִגִּיעַ לְשִׁכְרוּתוֹ שֶׁל לוֹט, אֲבָל הִגִּיעַ לְשִׁכְרוּתוֹ שֶׁל לוֹט — פָּטוּר מִכּוּלָּם.

Eruvin 65a:4

Rabbi Ḥanina said: They taught that an intoxicated person is responsible for all his actions only in a case where he did not reach the state of intoxication of Lot; however, if he reached the state of intoxication of Lot, so that he is altogether unaware of his actions, he is exempt from all liability.

משנה תורה, הלכות אישות ד׳:י״ח

שִׁכּוֹר שֶׁקִּדֵּשׁ קִדּוּשָׁיו קִדּוּשִׁין וְאַף עַל פִּי שֶׁנִּשְׁתַּכֵּר הַרְבֵּה. וְאִם הִגִּיעַ לְשִׁכְרוּתוֹ שֶׁל לוֹט אֵין קִדּוּשָׁיו קִדּוּשִׁין. וּמִתְיַשְּׁבִין בְּדָבָר זֶה:

Mishneh Torah, Marriage 4:18

When a drunk gives [a woman] kiddushin, they are valid, even if he is very drunk. If he reaches a state of drunkenness comparable to that of Lot, the kiddushin are of no consequence. This matter requires ample deliberation.

שולחן ערוך, חושן משפט רל״ה:כ״ב

השכור מקחו מקח וממכרו ממכר ומתנותיו קיימים ואם הגיע לשכרותו של לוט והוא העושה ואינו יודע מה עושה אין מעשיו כלום והרי הוא כמו השוטה:

Shulchan Arukh, Choshen Mishpat 235:22

One who is drunk - their purchases are purchases and their sales are sales, and their gifts continue.
But if they reach the drunkenness of Lot and they do not know what they are doing, their actions don't actually count. And they are considered as if they are idiots.

משנה תורה, הלכות מכירה כ״ט:י״ח

הַשִּׁכּוֹר מִקָּחוֹ מִקָּח וּמִמְכָּרוֹ מִמְכָּר וּמַתְּנוֹתָיו קַיָּמִין. וְאִם הִגִּיעַ לְשִׁכְרוּתוֹ שֶׁל לוֹט וְהוּא הַשִּׁכּוֹר שֶׁעוֹשֶׂה וְאֵינוֹ יוֹדֵעַ מָה עוֹשֶׂה אֵין מַעֲשָׂיו כְּלוּם וַהֲרֵי הוּא כְּשׁוֹטֶה אוֹ כְּקָטָן פָּחוֹת מִבֶּן שֵׁשׁ:

Mishneh Torah, Sales 29:18

A drunken man is considered to be responsible for his actions. A sale, a purchase or a present involving him is binding. If, however, his drunken state approaches that of Lot- i.e., he is so drunk that he does not realize what he is doing - his deeds are of no consequence. It is as if he were a mentally incompetent person or a child below the age of six.

הנשאין כהלכתם
דף רמ
מג
השיכור שהגיע לשכרותו של לוט - עדותו פסולה.

ורצוי שעידי הקידושין לא ישתו משקה המשכר קודם הקדושין

ואם שתו משקה המשכר ואין דעתם מיושבת עליהם - לא יהיו עדים בקדושין לכתחילה

One who reaches the Lot's drunkenness - their testimony is invalid.
And it is advisable that the witnesses of weddings should not drink alcoholic beverages before the wedding ceremony.
And if they drink alcoholic beverages and their minds are not settled, they should ideally not serve as witnesses for wedding ceremonies.

see above fn. 85
...לענין מקדש והוא הדין לענין עידי הקדושין

fn 85
with regards to the betrother and so, too, is the matter for the wedding witnesses

fn 86
ראה פרק ז' סעיף מ"ה בשם כמה אחרונים שכתבו כן לענין המקדש ולפי הנזכר לעיל הוא הדין בעידי הקדושין

fn 86
See 7:45 with what many post-Shulhan Arukh commentators have written similarly with regards to the betrother. And with what was mentioned above with regards to the wedding witnesses.