Mishnah
Mishnah

Talmud 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.

Jerusalem Talmud Megillah

And similarly, Amen Amen168The expression Amen Amen appears as very positive expression twice in the Bible (Num. 5:22, Neh. 8:6); both times the two words are separated by pasek. In addition, 3 times one finds Amen, we-Amen. One has to conclude that the only act which is rejected here is if the word is repeated immediately, without hiatus. The same argument has to be applied to Modim Modim in the Mishnah., hear hear169Not to give the impression that one has to hear instructions from two different deities.. An interpreter who stands in front of a Sage is permitted neither to change, nor to circumlocute, nor to add unless he was his father or his teacher. Rebbi Pedat170The son of R. Eleazar ben Pedat. was the speaker of Rebbi Yasa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Eleazar’s name. Bar Yashita was the speaker of Rebbi Aḥa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Ḥinena’s name. When Rebbi Mana was instructing in a group, things which he had heard from his father in his house he referred to: so says my teacher in Rebbi Jonah’s name171This text is problematic. R. Mana II was R. Jonah’s son and R. Yose’s student.. Things which he had heard from his father in the Academy he referred to: so says Rebbi Jonah.
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