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Beit Midrash
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- Bemare Habazak - Rabbis Questions
Answer: It is indeed worthwhile for people with hundreds of Kaddeishim in front of them to learn more about different facets of Kaddish, but we will actually start with Shemoneh Esrei.
The gemara (Yoma 53b) says that the correct way to show respect to Hashem before Whom one was praying is to take three steps back at the end of Shemoneh Esrei, give Shalom while turning to the sides, and not return to one’s place right away. While it is unclear what text was used in the gemara’s time to "give Shalom," by the time of the Rishonim (see Mordechai, Berachot 111), it was clear that we employ some version of "Oseh shalom bimromav hu …" This is a request that Hashem bring peace to Israel as He brings peace between the different components of His heavenly abode. (The opening words come from the description of Hashem in Iyov 25:2).
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
597 - Ask the Rabbi: Shalom Zachar without the Baby and Parents
598 - Ask the Rabbi: Waiting to Return after Kaddish
599 - Ask the Rabbi: Possible Orla in Soap
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The reason that Kaddish Titkabel may be different is that this Kaddish has a special kinship to Shemoneh Esrei. First, in content, the line that is unique to this Kaddish is the request that Hashem accept our prayers, and this usually refers to the Shemoneh Esrei and/or chazarat hashatz that the tzibbur recently recited. The connection finds expression in various halachot. For one, if Shemoneh Esrei/ chazarat hashatz began with a minyan that later dissipated, since they can finish up the units they began, they can recite the Kaddish Titkabel because it is the conclusion of chazarat hashatz (Rama, OC 55:3). Also, the Shulchan Aruch (OC 123:5, based on Terumat Hadeshen I:13) rules that a chazan does not need to take three steps back at the end of chazarat hashatz, because the steps at the end of Kaddish Titkabel count as the steps after chazarat hashatz (see Mishna Berura 123:18).
Now to your question. Rav Chaim Naeh (Sh’not Chaim 9:(47)) says that since Kaddish Titkabel is connected to chazarat hashatz, one should wait the amount of time it takes to walk four amot (2-3 seconds) before returning to his place (based on the model of the Rama, OC 123:2). Since there is apparently no one who explicitly disagrees, it is not surprising that contemporary sources, such as Ishei Yisrael (24:(152)) and Dirshu (124:21), cite and seem to accept him. However, he limits this requirement to Kaddish Titkabel (as opposed to Kaddish Yatom and D’Rabbanan, despite ending with Oseh shalom bimromav and even for those who take steps back). He also excludes Kaddish Titkabel of Ma’ariv (Mekor Chayim (Bachrach) to Rama, OC 123:2) disagrees) apparently because there is no chazarat hashatz to connect to and everyone took steps back after Shemoneh Esrei.
My strong impression is that few chazanim think about how long to wait before moving forward. (Kaddish reciters who are not chazanim may not even return to the place they started Kaddish). Possibly, many naturally wait close to the "required" time, but we still contend that the minhag is not to wait after any Kaddish. On the other hand, if you want to be machmir, this is not a problem, because presumably the tefilla would not be delayed by it. (We would not find it appropriate to follow the opinion (cited in Ishei Yisrael ibid.) that a Kaddish sayer should not say the ending Barchu until returning).
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.
