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Answer: The gemara (Berachot 4b) cites R. Yochanan as instructing to recite the pasuk "Hashem sefatai tiftach ..." (=HST) (Tehillim 51:17) in the beginning of SE and "Yehiyu l’ratzon …" (ibid. 19:15) at its end. The former asks for divine assistance in davening effectively, and the latter requests that Hashem receive the tefilla favorably. While this was apparently instituted well after Shemoneh Esrei was composed (see Igrot Moshe, Orach Chayim V:24), it, to at least some degree, has become incorporated with SE. The gemara (ibid.) asks why HST does not create a break between "Ga’al Yisrael" and SE and answers that SE with the pasuk has become "similar to a long tefilla."
To the extent that YL and HST are equivalent bookends, we would expect YL to come right after SE, like HST comes right before SE (note that one may not say "Ki shem Hashem ekra …" after YL- Mishna Berura 111:1). Indeed, some Rishonim (see Beit Yosef, OC 122 in the name of Rabbeinu Yona and the Ra’avad) say that YL should be said right after SE, before any other tachanunim (special requests) are said, and this is how the Shulchan Aruch (OC 122:2) rules.
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Also, the presumed fact that YL is a step in finishing SE may weaken subsequent requests. Additionally, if YL is first, then when do we ask Hashem to accept the tachanunim favorably? The Shulchan Aruch (OC 122:2) answers the latter claim – one may say YL a second time after the tachanunim.
An instructive source is the gemara (Berachot 29b) regarding one who left out Ya’aleh V’yavo. If he is still in the midst of SE, he goes back to R’tzei; if he finished SE, he must go back to the beginning of SE. The gemara says that someone who has finished SE proper but usually recites tachanunim afterward is not considered finished until after the tachanunim. Rabbeinu Yona (ibid.) asks why the gemara doesn’t use YL as the marker of the end of SE and concludes that it is because YL is recited before tachanunim. However, this gemara also can teach us the extent to which tachanunim, when recited, are an integral part of SE. This motivated the Gra (cited by many Acharonim, including Ishei Yisrael 23:208) to conclude that one should not recite YL before tachanunim.
We should point out that tachanunim include two different things in our experience. Although we generally view EN as a set part of the end of SE, this is a misnomer. The gemara (Berachot 16b-17a) cites personal prayers that various Amoraim used to say at the end of their SE. EN happens to be one of them (approximately). This may explain why EN, as well as HST and YL are in singular, as they are personal, as opposed to SE proper which is in plural. Practice has developed to choose EN as standard (albeit not required – see Mishna Berura 122:6) tachanunim. The Aruch Hashulchan (OC 122:8) says that while reciting the prayers of all of the Amoraim would be wrong, separating YL too far from SE, it is appropriate to say one. Alternatively or additionally we can all recite our own personal requests (Shulchan Aruch, OC 119:1). There is not a fundamental difference between the two.
The Aruch Hashulchan also suggests (ibid. 6) that a reason that EN was chosen is that it actually concludes with YL. This brings us to perhaps the most common practice and recommended Acharonim (see Mishna Berura 122:3) practice (although not the only legitimate one – see Darchei Moshe, OC 122:2). One recites YL twice: 1) right after SE; 2) at the end of EN, which anyway is the way the original EN concluded.
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 6 - The Parable of the King of India
The advantages of testimony over circumstantial evidence or philosophical speculation.
Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
