[Avodah] Question for Gerim or those who teach them

[Chana Luntz]

RZS writes:

> Behashgacha pratit as I read this there is a ger in the room with me,
> so I asked him.  He was taught to say all the brachot exactly as he
> would say them after.   As far as kiddush and havdalah, he would hear
> them from other people.


Thanks and for RYS's response later:
 
> Legufo shel inyan, I can see why you would have a question about birkot
> hamitzvot,

Yes, I agree that one is obvious and what started me off on this.

> but I don't understand why birchot hanehenin or shevach
> would even be a question; even if a nochri has no intention of converting,
> why should he not say brachot?  Surely he too is obligated to thank and
> praise Hashem for all the good that He does.

Well something in a recent teshuva of Rav Moshe I was reading on brochos
(Igeros Moshe Orech Chaim Chelek Shishi siman 2 - it is in the new volume of
teshuvos that have recently been published) seemed to suggest (not directly,
but indirectly) that it might be problematic.  The point being that if there
is no schar in a non Jew performing a mitzvah (leaving aside the 7 mitzvos
bnei noach and possibly a couple of others) which is one of the things he
discusses, and there are potential issues about assisting them performing
mitzvos that involve kedusha, it made me wonder what about saying HaShem's
name in a way that, because not required, would seem to suggest it is
l'vatala or lo l'zorech?  Ie it doesn't sound like, from the discussion,
that an absence of schar also necessarily means an absence of issur
(otherwise presumably a non Jew could go around saying the Shem HaMeforash
with impunity, not to mention the whole question of keeping shabbas).  So
while even if you say that a non Jew is obligated (or at least permitted) to
praise HaShem for all the good that He does, that doesn't have to be done
using shem and malchus (and surely in fact the only reason one would indeed
teach a non Jew to use that formulation is because of the need to practice
so that once he/she converts, he/she gets it right) so mightened the use of
shem and malchus beforehand, or at least the teaching of it, be violating an
issur?

My instinct was that nobody worried about this in practice - and I can see
the argument for a tzorech, ie chinuch, in the case of a potential convert
(but on the other hand, couldn't most of the problems be solved by saying
the brochos, including birchas hamitzvos, with their correct form but just
absent shem and malchus, and in reality the praise etc element would still
be there) so then I wondered.
> 
> --
> Zev Sero        If they use these guns against us once, at that moment

Regards

Chana