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Answer: We must investigate different distinctions in the laws ofhefsek. (Realize that many sources equate talking between a berachaand the food it goes on to talking between a beracha and the mitzva it goes on.) 1) Speaking is a more problematic break than silence. For example, a single word is a hefsek, while the time it takes to say a single word is not (Mishna Berura 206:12). 2) The most sensitive time is between the beracha and the start of the matter to which it pertains. For example, if one speaks a pasuk or more into an aliya, he does not have to make a new beracha (Shulchan Aruch, Orach Chayim 140:2). If he spoke inappropriately in between the beracha and the beginning of thelaining, he would have to repeat it (Mishna Berura 140:6). 3) A break that serves a purpose for that which the beracha relates to (e.g., one who asks for salt between the beracha on bread and eating it) does not necessitate repeating the beracha (Shulchan Aruch, OC 167:6).
In your question, waiting silently before the beginning of the aliya, there are two factors for leniency (silence, for a good reason) and one of stringency (before beginning the aliya). Let us consider the extent of the leniencies.
The Beit Yosef (OC 206) cites a Shibolei Haleket who says, based on his understanding of a Yerushalmi, that if one pauses between theberacha and its subject (regarding food and mitzvot), for more than k’dei dibbur (1-2 seconds), he must repeat the beracha. However, the Magen Avraham (206:3) paskens against this, at least regarding after the fact (i.e., not repeating the beracha), citing the following discussion in the Beit Yosef (OC 140). On Chanuka/Rosh Chodesh they opened the wrong Torah first and had to roll it to the right place (from Naso to Pinchas) after the opening beracha. Some argued that they should have made another beracha for two reasons: 1. The delay for rolling was too long. 2. The beracha was made with an intention for the wrong place. The Avudraham rejects reason #1 because a break of silence does not disqualify, and the Beit Yosef seems to agree. Regarding reason #2, the Beit Yosef is unsure (he cites both opinions in the Shulchan Aruch (OC 140:3)). Regarding #1, some learn from the fact we do not cut loaves of bread until after the beracha (Berachot 39b) that a moderate delay is not a problem (unless people took their mind off the fact the beracha was made (Mishna Berura 206:12)).
The Rama (206:3) does say not to wait more than k’dei dibburbetween a beracha and the food. This is even for waiting silently but, on the other hand, this is only to be avoided l’chatchila – the wait does not necessitate repeating the beracha (see Mishna Berura 206:12; Mor Va’aholot OC 1).
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
199 - Whose Responsibility is it to Make a Proper Fence?
200 - Waiting Between the Beracha and the Kri’at Hatorah
201 - Partial Reneging on Hiring
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We summarize as follows. It is certainly preferable to wait for quietbefore the berachot and if there is only a slight disturbance, to read at least one pasuk before stopping. If one is going to stop, it is best for it to be less than the amount of time to recite the birkat Hatorah (see Ritva, Megilla 21b) or at least the amount of time it takes to read the first three p’sukim (see discussion in Mor Va’aholot ibid). However, if the need to wait is acute, even a moderate break can be justified.
Bemare Habazak - Rabbis Questions Ask the Rabbi: Forgot to Remove Tefillin Before Musaf of Rosh Chodesh
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
