Quoting%20commentary for Berakhot 5:5

הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף:

If one errs in his prayer, it is a bad sign for him. And if he is a prayer leader, it is a bad sign for those who deputed him, for a man's deputy is as the man himself. They said about R. Chanina b. Dossa that he would pray for the sick, and would say: "This one will live and this one will die." When asked how he knew this, he answered: "If my prayer is shagur in my mouth [ordered and flowing, and I do not stumble in it], I know that it has been accepted, and if not, I know shehu meturaf" [that the sick one is meturaf ("torn away"), as in (Genesis 44:28): "Surely, he (Joseph) has been torn ('tarof toraf')." Another interpretation: It may be understood in the sense of (Berachoth 5b): "Torfim lo tefilato befanav" ("His prayer is 'torn up' in his face"); that is, the prayer that he prayed for the sick one is torn away and taken from him and is not accepted.]

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