Do you blessed something that is forbidden? TB Baba Kama 94

Today’s daf TB Baba Kamma 94 continues the discussion whether a change in item creates a brand-new item or not. For example, the Torah forbids the payment to a (cultic?) prostitute may not be used as an offering on the altar. What happens when a man pays a prostitute with wheat, olives or grapes and she turns those items into fine flour, olive oil, or wine, may she offer them up on the altar in the Temple? The one who holds that if the change creates a brand-new object, she may offer them upon the altar. The one holds that these changes have no effect on the forbidden object, she is forbidden to offer these items on the altar.

In the midst of this discussion the Gemara raises a very interesting question. Are you allowed to recite a blessing over something that is forbidden? This question is part of a larger conversation whether a change in the item creates a brand-new item or not.

“As it is taught in a baraita that Rabbi Eliezer ben Ya’akov says: In the case of one who robbed another of a se’a of wheat, then ground it, kneaded it, and baked it, and he then separated ḥalla from it, i.e., he separated the portion of the dough that one is required to separate and then give to a priest, how can he recite the blessing over the separation of ḥalla? This individual is not reciting a blessing, but rather he is blaspheming. And with regard to this it is stated: “The robber who recites a blessing blasphemes the Lord” (Psalms 10:3), which is referring to a robber who recites a blessing upon performing a mitzva with an item he stole. According to Rabbi Eliezer ben Ya’akov, although this wheat has been significantly changed, it is still considered a stolen item.”

If the blessing is over foods (ברכות הנהנים), Rambam and the Rosh disagree whether one should recite such a blessing. The Rambam decides that one should not bless at all over something that is forbidden. The Rosh learns from the above sugiyah that although this type of blessing is blasphemy, one should recite it anyway because one should not enjoy anything from the world without a blessing. Generally speaking we follow Rambam’s position. Whether one says such a blessing some poskin differentiate between blessings whose origin is from the Torah and whose origins are from the rabbis.

The Meiri explains that this sugiyah is dealing only with blessings over the observance of a mitzvah. One does not recite the blessing when committing a sin.