Rif Brachot 23b

23b

{continuing Brachot 33a}
Rav Yitzchak said: If he saw oxen, he should break off.
For they learnt {in a brayta}: Rabbi Oshaya {says}: We distance ourselves from a tam ox {one which hasn't gored before} 50 cubits and from a muad ox {one which has gored 3 times} as far as the eye {can see}.

MISHNAH.
THE MIRACLE OF THE RAINFAL {Mashiv HaRuach UMorid HaGeshem} IS MENTIONED IN THE BENEDICTION OF THE RESURRECTION {Mechayei HaMetim},
AND THE PETITION FOR RAIN {VeTen Tal Umatar...} IN THE BENEDICTION OF THE YEARS {Mevareich HaShanim},
AND HABDALAH {Ata Chonantanu} IN 'THAT GRACIOUSLY GRANTEST KNOWLEDGE' {Chonein HaDaat}.
R. AKIBA SAYS: HE SAYS IT {Havdala} AS A FOURTH BLESSING {after the first three} BY ITSELF;
R. ELIEZER SAYS: IT IS SAID IN THE THANKSGIVING BENEDICTION {Modim}.

Gemara:
Rabbi Chiyya bar Abba said: The Men of the Great Assembly established for the Jewish people blessings and prayers, consecrations {kedushot} and divisions {havdalot}. Intially they established it {the havdala} in the prayer. They {the people} grew richer, and they established it over the cup {of wine}. They {the people} returned to poverty, and they established it in the prayer. And they said: One who said havdala in prayer must still say havdala over the cup.

It was said {by Amoraim} also:
Rabbi Binyamin bar Yefet said: Rabbi Asi asked Rabbi Yochanan in Tzidon: But I have heard that one who says havdalah in prayer needs to make havdalah over the cup. He said to him: one who says havdalah in prayer does NOT need to make havdalah over the cup.

Ravina said to Rava: The halacha, what is it?
He said to him: Just like kiddush.
Kiddush, even though he make kiddush in prayer, he must make kiddush {again} over the cup, so too havdalah, even though he made havdalah in prayer, he must make havdalah over the cup.

They asked of Rav Sheshet: If he erred in both {that is, he did not say havdalah in prayer, and then he ate before making havdalah over a cup - Rabbenu Yonah} what is the law?
He {Rav Sheshet} said to him {Rav Chisda}: He returns to the beginning. {that is, he says Shemoneh Esrei again.}

And the halacha is like the first Tanna {in the Mishna} that he says havdalah in Chonein HaDaat, and in the case that Yom Tov falls out on Sunday {such that Saturday night we are not saying a weekday Shemoneh Esrei so there is no Chonein HaDaat}, we establish like Rav and Shmuel, who established a pearl for us in Bavel: {the prayer in Shemoneh Esrei of Yom Tov, inserted into Ata Bechartanu:} VaTodi'einu.

MISHNAH.
IF ONE SAYS: MAY GOOD ONES BLESS YOU, THIS IS THE WAY OF MINUT.
IF ONE [IN PRAYING] SAYS 'MAY THY MERCIES EXTEND TO A BIRD'S NEST',
'BE THY NAME MENTIONED FOR WELL-DOING', OR
'WE GIVE THANKS, WE GIVE THANKS' {Modim, Modim}
HE IS SILENCED

Gemara:
A certain [reader] went down {to pray as the shliach tzibur} in the presence of R. Hanina and said, O God, the great, mighty, terrible, majestic, powerful, awful, strong, fearless, sure and honoured. He waited till he had finished, and when he had finished he said to him, Have you concluded all the praise of your Master? Why do we want all this? Even with these three that we do say, had not Moshe our Master mentioned them in the Law and had not the Men of the Great Synagogue come and inserted them in the Tefillah, we should not have been able to mention them, and you say all these and still go on! It is as if an earthly king had a million denarii of gold, and someone praised him as possessing silver ones. Would it not be an insult to him?

{The Mishna said: One who says} "Modim, Modim, we silence him":
And one who says Shema, Shema is like one who says Modim, Modim {and we silence him}.
And these words {that they are like Shema} are when he repeats each word at a time. But one who reads a pasuk of Shema and repeats it is {merely} disgraceful, but we do not silence him.

{Brachot 34a}
MISHNAH:
IF ONE WAS PASSING BEFORE THE ARK {as the shliach tzibur} AND MADE A MISTAKE, ANOTHER SHOULD PASS IN HIS PLACE, AND AT SUCH A MOMENT ONE MAY NOT REFUSE.
WHERE SHOULD HE COMMENCE?
AT THE BEGINNING OF THE BENEDICTION IN WHICH THE OTHER WENT WRONG.
THE READER SHOULD NOT RESPOND AMEN AFTER [THE BENEDICTIONS OF] THE PRIESTS BECAUSE THIS MIGHT CONFUSE HIM.
IF THERE IS NO PRIEST THERE EXCEPT HIMSELF, HE SHOULD NOT RAISE HIS HANDS [IN PRIESTLY BENEDICTION], BUT IF HE IS CONFIDENT THAT HE CAN RAISE HIS HANDS AND GO BACK TO HIS PLACE IN HIS PRAYER, HE IS PERMITTED TO DO SO.