See this related M.Y. question . This states the general parameters of tircha d'tzibur. My question, here, focuses on just the "time" factor and what appears to be a contradiction in common practice.
I realize that a number of halachot were instituted and specifically mentioned in Shulchan Aruch because of tircha d'tzibbur. One notable one is the reason to take out 2 Torah scrolls on Yom Tov so that the congregation shouldn't have to wait to roll the 1st Torah from one place to another. This is true, even if the 2 readings are nearby, and it takes less than a minute to roll.
In short (no pun, here), it seems that time is the primary factor used to determine the tircha. I.e., even a short delay is considered tircha. There are other halachot instituted esp. regarding eliminating certain proposed items in the weekday Shacharit (IIRC, not reciting the blessings from Bil'am is one example) b/c of tircha d'tzibur and people are rushing to work - clearly, a time concern.
In view of the Shulchan Aruch emphasizing that even a minute minute is too long, it appears that some, if not all, of these examples should also be considered tircha:
A chazzan that sings "too much" or too slowly esp. in Kedusha and esp. if he repeats words.
(for purposes of answering this question, I am not interested in other problems of repeating anything during davening. There are debates about this, and certain places where this is permitted. Please focus repetition problems only as it relates to tircha d'tzibur.)
A rabbi who gives a long sermon
Too many additional aliyot , esp. for B'nai Mitzvah, or aufruf
Additional mi sheberach to honor the rabbi, the oleh's friends, family, etc. Likewise, having a line-up of people to recite Mi Sheberach L'cholim (for the ill).
Reciting extra optional paragarpahs that are not standard in the Siddur. E.g., on Yom Tov, before the Torah is taken out, and the Aron is open, my rav recites a special English prayer related to the Yom Tov.
These are a few of many examples. I don't recall any sefarim addressing any of these issues. However, to me, it seems logical that these actions should be considered tircha d'tzibur*, but, apparently, aren't, since many shuls practice some of those in the list.
In summary, why are these longer activities not considered tircha, when compared to the Torah rolling example, which seems to develop the guideline or definition of what amount of time tircha should be?
