Megillah 25A

״יברכוך טובים״⁠ — הרי זו דרך המינות. ״על קן צפור יגיעו רחמיך״, ו״על טוב יזכר שמך״, ״מודים מודים״⁠ — משתקין אותו.

May the good bless You, this is a path of heresy, as heretics divide the world into two domains, good and evil. If one says the following in his prayers: Just as Your mercy is extended to a bird’s nest, as You have commanded us to send away the mother before taking her chicks or eggs (see Deuteronomy 22:6–7), so too extend Your mercy to us; or: May Your name be mentioned with the good; or: We give thanks, we give thanks, twice, he is suspected of heretical beliefs and they silence him.

המכנה בעריות ⁠— משתקין אותו. האומר: ״׳ומזרעך לא תתן להעביר למולך׳, לא תתן לאעברא בארמיותא״⁠ — משתקין אותו בנזיפה.

If one modifies the text while reading the laws of forbidden sex, i.e., he introduces euphemisms out of a sense of propriety, they silence him. Similarly, if one says while translating the verse: “And you should not give any of your seed to set them apart to Molekh” (Leviticus 18:21): And you should not give any of your seed to impregnate an Aramean woman, he is silenced with rebuke.

גמ׳ בשלמא ״מודים מודים״⁠ — דמיחזי כשתי רשויות. ״ועל טוב יזכר שמך״ נמי, דמשמע: על טוב ⁠— אין, ועל רע ⁠— לא, ותנן: חייב אדם לברך על הרעה כשם שהוא מברך על הטובה. אלא: ״על קן צפור יגיעו רחמיך״ מאי טעמא?

Talmud: The Mishnah cites 3 instances where the communal prayer leader is silenced. The Talmud clarifies: Granted, they silence one who repeats: We give thanks, we give thanks, as it appears like he is acknowledging and praying to two authorities. And, granted, they also silence one who says: May Your name be mentioned with the good, as this formulation indicates one is thanking God only for the good and not for the bad, and we learned in a Mishnah (Berakhot 54a): One is obligated to bless God for the bad just as he blesses Him for the good. However, in the case of one who recites: Just as Your mercy is extended to a bird’s nest, what is the reason that they silence him?