We have finished siman 6, and are discussing zmiros on shabbos. Today, we will discuss the question of reciting Hashem’s name in zmiros. The Chayei Adam himself, in Klal 5 siman 2, writes that one does not need to recite an entire pasuk in order to recite shaim Hashem, but as long as one does not recite shaim Hashem levatala, it is muttar. The understanding of this is as follows. The Gemara learns this issur out from the pasuk es Hashem Elokecha tirah, that a person has to have an awe for Hashem. Part of the awe one must have for Hashem is not to recite His name for no reason, but that it be recited in proper context. Proper context does not necessarily require an entire pasuk. As long as the phrase is intelligible, so the shaim Hashem has a valid purpose, it is not considered shaim shamayim levatala.
The Gemara in Nedarim, 11b, says that when one is sanctifying an animal as a korban, they should not say laHashem korban, but rather korban laHashem. The Gemara explains that we are concerned one will say Hashem’s name and not complete the phrase. If so, maybe one should be concerned that if they recite Hashem’s name when singing zmiros, they will get distracted before completing a full phrase, and end up reciting Hashem’s name levatala.
The Gemara in Sukkah, 38b, says that when one recites the pasuk of baruch haba b’sheim Hashem, they should not pause in the middle of the pasuk. However, the Gemara then falls off of this statement, and concludes that even if one pauses to take a breath, we are not concerned they will not finish the pasuk. Next, the Gemara says that one should not pause when saying y’hei shmei rabba. The Gemara concludes that taking a breath is not a problem, because they plan to continue, but they should not pause. We see one should not recite pesukim or phrases of tefillah in a way which is not intelligible. The Gemara says that even if one pauses, it is not sheim shamayim levatalah because they plan to continue, but nevertheless we do see it is preferable to avoid the pauses. Thus, regarding zmiros, it is not a problem to recite shaim Hashem levatala, even if one will pause in the phrase, such as when the tune causes for a pause which is not correct in the phraseology of the pasuk.
Going back to the Gemara in Nedarim, the meforshim understand that the concern with reciting shaim shamayim before the word korban is that one will change their mind after reciting shaim shamayim and no longer wish to make the animal a korban. However, if there is no reason to suspect the person will change their mind, it is not a problem. For example, the meforshim point out that Boaz greets the kotzrim by saying Hashem imachem. There is no issue with reciting shaim shamayim first, because Boaz had no reason to suspect he would change his mind and withhold the bracha.
Practically, one should not interrupt a phrase in zmiros within which they recited shaim shamayim. On the other hand, they may recite shaim shamayim, and we are not concerned that a person will interrupt such a phrase. A person should preferably not pause in a way in which the phrase with shaim Hashem loses context, but we are not concerned with one taking a breath or even pausing, since they plan to continue.