Can a non-Jew recite a blessing over a forbidden food?

Before asking about the blessing of a non-kosher food, one should inquire whether it is permitted for a non-Jew to recite the blessing, or perhaps he is even obligated to do so. In fact, it seems that, although it is desirable and sublime that even those who are not children of Israel bless the God of the world for what has been given to them and what they benefit from, there is no need for them to bless exactly in the formula of the blessing that our sages instituted; they can bless in their own formula and emphasize that they are blessing the one Creator of the world and not various idols.

However, it can be said that even a non-Jew should be careful not to pronounce God’s name in vain, and from now on, you might be wondering if the blessing over non-kosher food is considered a blessing in vain.

Now let’s get to the heart of your question about who eats a non-kosher food, but first, it is necessary to understand what you mean by the words “non-kosher food.” If the intention is that it does not have Jewish kosher status, for example, if it is from prohibited animals and the like, since the prohibition does not apply to a non-Jew, then there is no reason to worry about it, just like a Cohen who recites the blessing over a terumah fruit, even though it is prohibited for an Israelite. And if the intention is regarding foods that are prohibited for the children of Noah, such as “a part of a living animal” and everything included in that prohibition, then, by eating them, he is liable to the death penalty. However, Rambam wrote in the Laws of Blessings (Chapter 1, Halacha 19) that whoever eats something forbidden, whether intentionally or by mistake, does not recite the blessing either at the beginning or at the end, therefore, he should have said that the blessing should not be recited (and it has already been commented that it makes no sense to discuss the blessing at the beginning when eating by mistake), and even more so in the case of a Noahide who is punished with death and should not recite the blessing. But it is still necessary to clarify what the issue is, if he is committing an act that condemns him to death, and why worry about minor details when discussing the blessing of the food. However, it can be said that there is a difference for the other people who see him eat and bless, as there is a question to be discussed about whether or not they should respond with amen. It should also be noted that it is relevant to discuss the person who makes the blessing in the first place, and this is when he is allowed to eat this food due to a danger. Indeed, it is explained in the acharonim (see Toldot Noach, p. 171) according to Maimonides (Mishneh Torah, Hilchot Berachot 4:4 and Hilchot Melachim 5:3) that if he is sick and to save and heal himself eats a forbidden food, this is not considered an exemption due to force majeure; and only when someone forces him to eat and if he does not, he will be killed, this is considered force majeure, and it is reasonable that if he is allowed to do this, he can also make the blessing. It should be added that if he stole food from his friend, there is a special objection to blessing it, and it is written in the Psalms (Chapter 10, Verse 3) “He who steals and blesses, despises the Lord,” and although in the Gemara (Baba Kamma 95a) this is said in relation to a Jew, the idea applies to a gentile as well. (Sanhedrin 6:1).

You see in the mentioned excerpt that I reviewed all sides and possibilities and detailed what it seems to be in practice, and if your intention was one of the mentioned points, then you have received your answer.

With greetings, Rabbi Eliyahu Bracha.

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