1. On each and every day of the final seven fasts for lack of rain, we pray in the [following] manner. The ark is taken out to the street of the city, and all the people gather together, while dressed in sackcloth.

Ashes are placed on the ark and on the Torah scroll to heighten the grief and humble [the people's] hearts. One of the people should take some ashes and place them on the head of the Nasi and on the head of the chief justice, so that they will be ashamed and repent. [The ashes] are placed on the place where one puts on tefillin. Everyone else should take ashes and place them on his [own] head.

2. Afterwards, one of the wise elders [of the community] stands before them while they are sitting. If there is no wise elder, a man of wisdom should be chosen. If there is no man of wisdom, a man of stature should be chosen.

He should speak words of rebuke to them, telling them: "Brethren, it is not sackcloth and fasting that will have an effect, but rather repentance and good deeds. This is evident from [the story of] Nineveh. It is not stated with regard to the people of Nineveh, 'And God saw their sackcloth and their fasting,' but rather, 'And God saw their deeds' [Jonah 3:10]. Similarly, in the words of the prophetic tradition, it is written, 'Rend your hearts and not your garments' [Joel 2:13]." He should continue in this vein according to his ability until they are humbled and turn [to God] in complete repentance.

3. After this person has completed his words of rebuke, the community stands up to pray. They should choose a person suitable to serve as a leader of prayer on such fast days.¹A chazan is not considered a mere functionary. Rather, since he is the leader of prayer, it is hoped that he will motivate all the members of the community to sincere prayer. Moreover, his personal merits can influence the standing of the community as a whole and cause their prayers to be acceptable more readily. If the person who spoke the words of rebuke is suitable to [lead the congregation in] prayer, he should.²Since he is the wisest and most distinguished member of the community, it would be appropriate for him to lead the prayers. If not, another person should be chosen.

4. Who is fit to [lead the congregation in] prayer on these fasts? A person who leads the prayers frequently and who frequently reads the Torah, the Prophets, and the Sacred Writings. He should have children, but lack means and have work in the field.

None of his children, nor any member of his household, nor any of his relatives who are dependent upon him, should be transgressors; rather, his house should be empty of sin; nor should any unfavorable report have been made concerning him during his childhood.

He should be humble, appreciated by the community, and have a voice that is appealing and sweet. If he possesses all these virtues and is also an elder, this is most desirable. [Nevertheless, even when he] is not an elder, since he does possess these virtues, he is fit to [lead the congregation in] prayer.

5. The chazan should begin and recite the Shemoneh Esreh [in the usual fashion]³The Tur (Orach Chayim 579) maintains that changes are made in the previous blessing, S'lach lanu, as well. To the usual text of that blessing, we add the confessional prayers recited on Yom Kippur. until the blessing Go'el Yisrael.⁴Go'el Yisrael, "the Redeemer of Israel," is the seventh blessing of the Shemoneh Esreh. Instead of reciting that blessing in its usual manner, the following additions should be made.

The Maggid Mishneh notes that the Rambam apparently had a different version of the Mishnah, Ta'anit 2:3. According to the version of the Mishnah in common use at present, the six passages mentioned above form the body of the six blessings added on these fasts. In contrast, according to the simple interpretation of the Rambam's text, all these passages should be added in the blessing Go'el Yisrael. Significantly, almost all other authorities follow the former view. He then recites Zichronot⁵Verses recalling God's remembrance of the Jewish people. (See Hilchot Shofar 3:8-9.) and Shofarot⁶Verses recalling the unique influence of the shofar. (See Hilchot Shofar, ibid.) that relate to the difficulty [facing the people].⁷I.e., the chazan does not recite the same verses that are recited in the Rosh HaShanah prayers, but different verses, more appropriate to the present circumstances. He should also recite the psalms, "I called to God in my distress and He answered me" (Psalm 120), "I lift up my eyes to the mountains" (Psalm 121), "Out of the depths, I called to You, O God" (Psalm 130), "A prayer of the afflicted, when he becomes faint" (Psalm 102).

6. [In this blessing,] he recites supplicatory prayers according to his ability.⁸I.e., according to the Rambam, there is no set text for these prayers, and their text is chosen by the chazan. He says, "Please, behold our affliction and wage our battle; speed our redemption."⁹This is the text of the blessing Go'el Yisrael that is recited every day. He then recites supplications and states at the conclusion of these supplications, "He who answered Abraham our patriarch at Mount Moriah,¹⁰I.e., at the binding of Isaac. The Jerusalem Talmud (Ta'anit 2:4) questions the nature of this reference. The intention surely is not that Abraham prayed to God to spare Isaac, for he was totally willing to sacrifice him to fulfill God's will. Instead, this refers to a short prayer that Abraham recited after God told him not to sacrifice his son. In this prayer, he implored God to remember the merit of his act and come to the assistance of his descendants whenever they would be in distress. God "answered Abraham" and acquiesced. will answer you and will hear the sound of your outcry on this day. Blessed are You, God, Redeemer of Israel."

7. He then begins to add six blessings; these are added one after the other. In each of them, he recites supplicatory prayers which include pleas [for mercy] and verses¹¹I.e., according to the Rambam, there is no set text for the main body of these six blessings. Instead, it must be chosen by the chazan. The conclusions for each of these blessings are listed in the halachot that follow. from the Prophets and the Holy Writings with which he is familiar.¹²As mentioned above, for this reason it is necessary that the chazan be familiar with the entire Bible. He concludes each of these blessings with the concluding phrases mentioned below.

8. For the first of these blessings, he concludes: "He who answered Moses and our ancestors at the Red Sea¹³There they prayed to be saved from their Egyptian pursuers. (See Exodus 14:15 and Rashi's commentary.) will answer you and will hear the sound of your outcry on this day. Blessed are You God, who remembers the forgotten."¹⁴Rashi, Ta'anit 15a, explains that this conclusion is appropriate because after the many years of exile in Egypt, the Jews despaired of being redeemed and considered themselves to have been forgotten by God.

This differs from the conclusion of the Zichronot blessing on Rosh HaShanah, which is "...who remembers the covenant." Significantly, even the Tur (Orach Chayim 579) and the authorities who differ with the Rambam and maintain that the six passages mentioned in Halachah 5 form the body of these six blessings agree with the Rambam concerning the conclusion of this blessing.

See also Rashi (Ta'anit 15a), who explains the connection between each of the blessings and the correspondent passage of these six.

9. For the second of these blessings, he concludes: "He who answered Joshua at Gilgal¹⁵This refers to Joshua's prayers that he be able to conquer Jericho. That city fell after the people encircled it blowing the shofar. Joshua's prayer is mentioned as Gilgal because that was the site of the encampment of the Jewish people at that time. (See Joshua, Chapter 5.) will answer you and will hear the sound of your outcry on this day. Blessed are You, God, who hears the sounding [of the trumpets]."¹⁶This is the conclusion of the Shofarot blessing on Rosh HaShanah, according to the Rambam. The Tur has a different text in both places. See note 14.

10. For the third of these blessings, he concludes: "He who answered Samuel at Mitzpeh¹⁷This refers to Samuel's prayer that the Jews be rescued from the Philistines. (See I Samuel 7:8-10.) will answer you and will hear the sound of your outcry on this day. Blessed are You, God, who hears an outcry."¹⁸The verses cited in the previous note speak of Samuel "crying out to God."

11. For the fourth of these blessings, he concludes: "He who answered Elijah at Mount Carmel¹⁹This refers to Elijah's confrontation with the prophets of Baal. Elijah prayed to God to accept his offering. Afterwards, he also prayed on Mount Carmel for rain. (See I Kings, Chapter 18.) will answer you and will hear the sound of your outcry on this day. Blessed are You, God, who hears prayer."²⁰Despite the use of this conclusion for one of the blessings of the daily Shemoneh Esreh, it is also employed here.

12. For the fifth of these blessings, he concludes: "He who answered Jonah in the belly of the fish²¹After fleeing from the fulfillment of the mission which God had assigned him, Jonah was thrown to the sea and swallowed by a large fish. Out of the fish's belly, he called out in prayer to God. (See Jonah, Chapter 2.) will answer you and will hear the sound of your outcry on this day. Blessed are You, God, who answers in a time of distress."²²Jonah began his prayer, "I cried out to God in my distress and He heard me."

13. For the sixth of these blessings, he concludes: "He who answered David and Solomon, his son, in Jerusalem²³Rashi, Ta'anit 15a, explains that this refers to David's prayer, II Samuel 21:1, after the land suffered a famine for three successive years. Solomon's prayer refers to the prayer he uttered at the dedication of the Temple, I Kings 8:22-53, in which he beseeched God to hear the prayers of the Jews in their time of need. will answer you and will hear the sound of your outcry on this day. Blessed are You God, who has mercy on the land."²⁴Although King David and King Solomon preceded Elijah and Jonah chronologically, the prayers of the former are chosen as the subject for this concluding blessing, because the intent of their prayers resembles that of the people praying in these communal fasts, that God have mercy on His people and on His holy land in a time of distress (Tosafot, Ta'anit 16b).

The people all answer Amen after each of these blessings²⁵The Rambam emphasizes this point, because when these blessings are recited in the Temple, the people respond in a different manner, as explained in Halachah 15. in the same manner as Amen is recited after all blessings.²⁶See Hilchot Berachot 1:13-14.

14. For the seventh of these blessings, he begins, "Heal us, O God, and we will be healed," and concludes the Shemoneh Esreh in its usual order. The trumpets are sounded. This is the order of prayer [on these fasts] in all places.

15. When [the people] would pray according to this order in Jerusalem, they would gather on the Temple Mount, before the eastern gate, and pray in this manner. When the chazan reached the passage, "He who answered Abraham,..." he would say, "Blessed are You God, our Lord, the Lord of Israel, for all eternity. Blessed are You God, Redeemer of Israel." They would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."

The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teki'ah, priests. Sound a teki'ah." The person reciting the prayers then repeats, "He who answered Abraham our patriarch at Mount Moriah, will answer you and will hear the sound of your outcry on this day." Afterwards, the priests [blow the trumpets,] sounding a teki'ah, a series of teru'ot, and a teki'ah.

16. Similarly, in the second of these blessings, which is the first of the six [blessings] that are added, the chazan concludes the blessing, "Blessed are You, God, our Lord, the Lord of Israel, for all eternity. Blessed are You, God, who remembers the forgotten." [The people] would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."

The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teru'ah, sons of Aaron.²⁷"Sons of Aaron" is analogous to "priests." Sound a teru'ah."²⁸The repetition of the phrase "Sound a teru'ah," implies that a series teru'ah, teki'ah, teru'ah is sounded. The person reciting the prayers then repeats, "He who answered Moses and our ancestors at the Red Sea, will answer you and will hear the sound of your outcry on this day." Afterwards, the priests [blow the trumpets,] sounding a series of teru'ot, a teki'ah, and a series of teru'ot.

17. Similarly for each [of these] blessings: for one, he announces "Sound a teki'ah," and for the other, he announces "Sound a teru'ah," until all seven blessings are concluded. Thus, at times, the priests blow a series, teki'ah, teru'ah, teki'ah, and at times, they blow a series, teru'ah, teki'ah, teru'ah.²⁹The Ra'avad differs with the Rambam on this point, explaining that when the announcement "Sound a teki'ah" was made, only a teki'ah was sounded. Conversely, when the announcement "Sound a teru'ah" was made, only a teru'ah was sounded. The B'nei Binyamin (based on his text of the Tosefta, Ta'anit 1:10) mentions a third opinion, that for all seven times, they blew a series teki'ah, teru'ah, teki'ah. Seven series are blown.

This order is followed only on the Temple Mount. When they blow teki'ot and teru'ot there, they sound the trumpets and the shofar together, as explained.³⁰See Chapter 1, Halachah 4. Only in the Temple is the shofar sounded together with the trumpets. Outside the Temple, only the trumpets - or according to the Maggid Mishneh, either the trumpets or the shofar - is sounded.

18. In all places³¹I.e., throughout Eretz Yisrael and also in the diaspora, not only on the Temple Mount as in the previous halachot. where these seven fasts are decreed, all the people go out to the cemetery after praying and weep and offer supplications, as if to say, "Unless you return from your [sinful] ways, you are like these deceased people."³²This emphasizes the theme expressed several times in this text, that distress and relief from it are dependent on our virtuous conduct or lack thereof.

Significantly, Ta'anit 16a gives two rationales for this custom: the one quoted by the Rambam, and a second one, "so that the dead will intercede on our behalf." That passage continues, "What is the difference between these two opinions? A non-Jewish cemetery."

Rashi explains that in a non-Jewish cemetery, there is no concept of the dead interceding on our behalf. Nevertheless, even such a place is sufficient to communicate the message "Unless you return...." In light of this, the Lechem Mishneh mentions that if there is no Jewish cemetery available, the community may go to a non-Jewish cemetery. Significantly, the Ramah (Orach Chayim 579:3) quotes this as halachah. (Note, however, the Mishnah Berurah 579:4.)

In each of the communal fast days that are decreed because of distressing circumstances,³³This includes all the thirteen fasts declared because of rain and all communal fasts decreed because of the distressing circumstances mentioned in Chapter 2. As the Rambam explicitly states (Hilchot Nesiat Kapayim 14:2), Ne'ilah is not recited on commemorative fasts such as Tish'ah B'Av or the Seventeenth of Tammuz. It is, however, recited on Yom Kippur. the Ne'ilah service³⁴The word Ne'ilah means "closing." It refers to "the closing of the gates of heaven for the setting sun" (Hilchot Tefillah 1:7). This service is added just before sunset. Thus, on communal fasts, four services are recited.

The Jerusalem Talmud (Berachot 4:1) states that this extra prayer service was added because "All those who increase their prayers are answered." is recited in all places.

19. When the rains descend [in response to] their [prayers] - to what extent is it necessary for them to descend in order for the community to cease fasting?³⁵See Chapter 1, Halachah 16. When they descend a handbreadth into parched earth, two handbreadths into ordinary earth, and three handbreadths into cultivated earth.³⁶In all three instances, a similar amount of rain is required. Parched earth does not allow the water to penetrate easily. Conversely, cultivated earth is broken up and thus allows for greater penetration.