Quoting%20commentary for Berakhot 5:3

הָאוֹמֵר עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הָעוֹבֵר לִפְנֵי הַתֵּיבָה וְטָעָה, יַעֲבֹר אַחֵר תַּחְתָּיו, וְלֹא יְהֵא סָרְבָן בְּאוֹתָהּ שָׁעָה. מִנַּיִן הוּא מַתְחִיל, מִתְּחִלַּת הַבְּרָכָה שֶׁטָּעָה בָהּ:

If one says: "To a nest of birds, let Your mercies extend" [Just as Your mercies extended to birds and You decreed (Deuteronomy 22:6): "You shall not take the mother-bird together with the young," so be compassionate and merciful to us, he is to be silenced. For he makes the mitzvoth of the Holy One Blessed be He functions of mercy, whereas they are nothing else but decrees of the King to his subjects.]; or (if he says): "For good let Your name be remembered" [the implication being: We shall acknowledge You for good, but not for evil — but we must bless for the evil as well as for the good.]; or: "We thank You," "We thank You" [the impression being given that two divinities are being accepted. (In the Yerushalmi it is explained that this applies to prayer in a congregation, but in the instance of an individual, it is (warranted) supplication)], he is to be silenced. If the prayer leader erred, another should be appointed in his place, and he (the other) should not demur at that time [as one, in general, who is asked to serve as prayer leader, should decline the first request. In this instance, however, he should not decline, for it is demeaning for the prayer to be interrupted that long.] From which point does he begin? From the beginning of the blessing in which the first one erred.

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