Taanis, Chapter 2, Mishnah 4. In the previous Mishnah we learned the body of the additional berachos recited on these fast days, and our Mishnah discusses their conclusions - the closing formulas of those berachos. The Mishnah does not open with the six additional berachos, but with the berachah that precedes them: "Go'el Yisrael" - the Redeemer of Israel, in which a special text is added as well.
The text of the concluding formulas:
"Al rishonah hu omer" - for the first one he says. This is not the first of the six, but the berachah that precedes them. In it he adds: "Mi she'anah es Avraham b'Har HaMoriah hu ya'aneh eschem v'yishma b'kol tza'akaschem hayom hazeh" - "He who answered Avraham on Har HaMoriah, may He answer you and hear the sound of your cry this day," recalling Avraham's prayer at the binding of Yitzchak. And he concludes: "Baruch atah Hashem go'el Yisrael" - Blessed are You, Hashem, Redeemer of Israel.
"Al hasheniyah hu omer" - for the second one he says. This is the first of the six: "Mi she'anah es avoseinu al Yam Suf hu ya'aneh eschem v'yishma b'kol tza'akaschem hayom hazeh" - "He who answered our forefathers at the Sea of Reeds, may He answer you and hear the sound of your cry this day." And he concludes: "Baruch atah Hashem zocher hanishkachos" - Blessed are You, Hashem, who remembers the things that have been forgotten. This concluding formula is recited either way, according to both approaches explained in the previous Mishnah.
"Al hashelishis hu omer" - for the third one he says: "Mi she'anah es Yehoshua b'Gilgal hu ya'aneh eschem v'yishma b'kol tza'akaschem hayom hazeh" - "He who answered Yehoshua at Gilgal, may He answer you and hear the sound of your cry this day." And he concludes: "Baruch atah Hashem shome'a teruah" - Blessed are You, Hashem, who hears the sound of the teruah, referring to the shofar blasts being sounded now; this is the berachah of Shofaros. The mention of Yehoshua at Gilgal refers to his prayer that the sounds of the shofaros blown at Yericho to bring down the walls should be heard, at the time when Israel were encamped at Gilgal.
"Al harevi'is hu omer" - for the fourth one he says: "Mi she'anah es Shmuel b'Mitzpah hu ya'aneh eschem v'yishma b'kol tza'akaschem hayom hazeh" - "He who answered Shmuel at Mitzpah, may He answer you and hear the sound of your cry this day." And he concludes: "Baruch atah Hashem shome'a tze'akah" - Blessed are You, Hashem, who hears a cry, echoing the language used regarding Shmuel: "And Shmuel cried out to Hashem."
"Al hachamishis hu omer" - for the fifth one he says: "Mi she'anah es Eliyahu b'Har HaCarmel hu ya'aneh eschem v'yishma b'kol tza'akaschem hayom hazeh" - "He who answered Eliyahu on Har HaCarmel, may He answer you and hear the sound of your cry this day," at the time when he challenged the prophets of Baal. And he concludes: "Baruch atah Hashem shome'a tefillah" - Blessed are You, Hashem, who hears prayer, recalling Eliyahu's cry at the assembly on Har HaCarmel: "Answer me, Hashem, answer me, and let this people know that You, Hashem, are the God."
"Al hashishis hu omer" - for the sixth one he says: "Mi she'anah es Yonah mim'ei hadagah hu ya'aneh eschem v'yishma b'kol tza'akaschem hayom hazeh" - "He who answered Yonah from the belly of the fish, may He answer you and hear the sound of your cry this day." And he concludes: "Baruch atah Hashem ha'oneh b'eis tzarah" - Blessed are You, Hashem, who answers in a time of distress, for there was no one in greater distress than Yonah in the belly of the fish, and from there he prayed and was answered; and we ask that He answer us in that same way in a time of difficulty.
"Al hashevi'is hu omer" - for the seventh one he says: "Mi she'anah es David u'Shlomo b'no biYrushalayim hu ya'aneh eschem v'yishma b'kol tza'akaschem hayom hazeh" - "He who answered David and his son Shlomo in Yerushalayim, may He answer you and hear the sound of your cry this day." And he concludes: "Baruch atah Hashem hamerachem al ha'aretz" - Blessed are You, Hashem, who has mercy on the land. Both of them prayed, each in his own time, for the welfare of agriculture in Eretz Yisrael: David during the famine, and King Shlomo at a time when the rains were withheld.
Although David and Shlomo lived historically before Yonah, their mention was placed in the final concluding formula, because they were the ones who prayed for the agriculture of Eretz Yisrael, and the conclusion "who has mercy on the land" fits them.