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Should one say the entire Nussach of Baruch Hamavdil in Havdala when saying Baruch Hamavdil Bein Kodesh Lechol? I heard someone say that one is meant to do so without Sheim Umalchus.
There is no requirement to say the entire Nussach and indeed the widespread custom is simply to say the words Baruch Hamavdil Bein Kodesh Lechol. However, some Poskim record the custom of saying the Nussach of Havdala without Sheim Umlachus.
Sources: See Admur 299:15-16; Michaber 299:10; Rebbe Elazar Ben Anitginus and Rebbe Eliezer Ben Yaakov in Shabbos 150b; Piskeiy Teshuvos 299:13; The above wording follows the opinion of Rashi and the Beis Yosef which argue there is no need to say Hashem’s name in the blessing. Others however rule one must say Baruch Hamavdil with Hashem’s name. Practically the ruling is that one may not do so. [Kaf Hachaim 299:56] The Kitzur SH”A 96:5 based on Abudarham writes that one is to recite the entire Nusach of the blessing of Havdalah recited over wine without Hashem’s name. This is not the accepted ruling of Achronim.
If it is after Tzeis Hakochavim, may one recite Havdala in middle of Shalosh Seudos and then continue eating?[1]
It is proper to initially avoid saying Havdalah prior to Birchas Hamazon if one drank wine during the meal, or is saying Havdalah over other beverages.[2] In the event that one decides to do so anyways, then he is to omit the blessing of Hagafen or Shehakol from Havdalah. If one desires to say Havdalah over wine and did not drink wine during, or before, the meal, according to all he may say Havdalah prior to Birchas Hamazon.[3] [If he said Havdalah during the meal and desires to continue eating after Havdalah, there is no need to say Hamotzi over the foods and he may therefore continue eating.[4] In such a case, one is to omit Ritzei from Bentching.[5] Due to this, initially one is to avoid saying Havdalah until after reciting Birchas Hamazon in order for him to be able to recite Ritzei.[6] However, there are Poskim which allow doing so even initially.[7]]
[1] Admur 299:4
[2] Admur records a dispute on this matter:
The first [stam] opinion rules one may say Havdalah prior to Birchas Hamazon, and if he drank wine during the meal he omits the blessing of Hagafen. The same applies if he is saying Havdalah over other beverages, that he omits the blessing of Shehakol. Others however rule one is to always say the blessing over the cup used for Havdalah. Practically Admur rules the main opinion is like the first opinion, although it is best to initially avoid the dispute and hence say Birchas Hamazon prior to Havdalah. [ibid]
[3] So rules Admur in 299:4 Kuntrus Achron 3, and so also rules Chayeh Adam 8:19 brought in Kaf Hachaim 299:17; M”B 299:10. The reason is because the dispute was only relevant in a case one already drank wine during the meal and it hence exempts the blessing over wine in Havdalah according to the first opinion.
Other Opinions: Some Poskim rule one is not to initially say Havdalah during the meal even if he did not drink wine during or before the meal as by doing so one enters himself into a dispute if he may continue eating without a Bracha or he must say Hamotzi again. [Elya Raba 299:8; Siddur Yaavetz; Tosefes Shabbos 299:6] Admur in Kuntrus Achron 299:3 negates these opinions.
[4] Admur 299:4 Kuntrus Achron 3
[5] Admur 188:17
[6] Based on glosses of Chasam Sofer in end of 263
[7] See Piskeiy Teshuvos 299:4 footnote 41
Did the Leviyim play musical instruments in the Temple on Shabbos when the Karban was brought?
This matter is disputed amongst the Tanaim in the Talmud.[1] Rebbe Yossi the son of Yehuda was of the opinion that the playing of the musical instruments took place on Shabbos as usual being that the musical instruments were an integral part of the temple service, while the sages held that it did not take place neither on Shabbos nor on Yom Tov being that the main service of song took place orally with the singing of the Levites while the musical instruments were merely secondary. Practically, the Rambam[2] rules like the first opinion that the playing of the musical instrument known as the Chalil would take place 12 times a year during the holidays and on Shabbos. The Mefarshim[3] explain that this refers to all of the musical instruments and not just the Chalil. As well they explain that this would take place every Shabbos by the various community offerings. In truth, the playing of musical instruments on Shabbos is a mere rabbinical prohibition, and in the temple we do not apply rabbinical prohibitions.
[1] Sukkah 50b
[2] Rambam Keli Hamikdash 3:6
[3] Rambam in Pirush Hamishnayos Sukkah 5:1; Maaseh Rokeiach; Aruch Laneir
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