Rashi asks the following question: Why didn’t Moshe pray at length for Miriam to be healed?

Rashi’s answer is: He didn’t pray at length so that B’nai Yisrael should not say, “His sister is suffering and he stands and prolongs his prayer.”

Rashi brings a different answer (from Sifri): So that the Israelites should not say: “For his sister he prays at length but for us he does not pray at length.”

According to the Maharsha, Moshe’s behavior teaches us that there are times when it is sufficient to say a brief prayer. Since Miriam’s sin did not involve all of B’nai Yisrael, it was not necessary for Moshe to say a long prayer.

On the other hand, after the sin of the Golden Calf, Moshe prayed a long prayer as the sin involved many people.

In Brachot 34a we read:

It happened that a certain student led the prayer service in the presence of Rabbi Eliezer and he prolonged the service excessively. Rabbi Eliezer’s students said to him: What a prolonger that person is. Rabbi Eliezer answered: Does he prolong his prayers more than Moshe did after the sin of the Golden Calf ? Moshe’s lengthy prayer is described in Devarim 9:25: “And I threw myself down before God for forty days and forty nights, I threw myself down before God because God intended to destroy you.”

Another student led the prayer service in the presence of Rabbi Eliezer, and he abbreviated the service excessively. Rabbi Eliezer’s students said to him: What an abbreviator this person is! Rabbi Eliezer answered: Does he abbreviate his prayers more than Moshe did? Moshe’s prayer in Bamidbar 12:13 was “Please, God, please heal her.”

We see from here that there are times when a short prayer is appropriate while there are other times when a longer one would be.

Some synagogues have short services while others have lengthy ones. The beauty of being in Jerusalem is that each person has the option to choose a service that meets their needs.