Mishneh Torah — Fasts (Ta'aniyot) הלכות תעניות, Chapter 4

בְכָל יוֹם וָיוֹם מִשֶּׁבַע תַּעֲנִיּוֹת הָאַחֲרוֹנוֹת שֶׁל מָטָר מִתְפַּלְּלִין עַל סֵדֶר זֶה. מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר וְכָל הָעָם מִתְקַבְּצִים וּמִתְכַּסִּים בְּשַׂקִּים. וְנוֹתְנִין אֵפֶר מַקְלֶה עַל גַּבֵּי הַתֵּבָה וְעַל גַּבֵּי סֵפֶר תּוֹרָה כְּדֵי לְהַגְדִּיל אֶת הַבְּכִיָּה וּלְהַכְנִיעַ לִבָּם. וְאֶחָד מִן הָעָם נוֹטֵל מִן הָאֵפֶר וְנוֹתֵן בְּרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין בְּמָקוֹם הֲנָחַת תְּפִלִּין כְּדֵי שֶׁיִּכָּלְמוּ וְיָשׁוּבוּ. וְכָל אֶחָד וְאֶחָד נוֹטֵל וְנוֹתֵן בְּרֹאשׁוֹ:

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.

וְאַחַר כָּךְ מַעֲמִידִין בֵּינֵיהֶן זָקֵן חָכָם וְהֵן יוֹשְׁבִין. לֹא הָיָה שָׁם זָקֵן חָכָם מַעֲמִידִין חָכָם. לֹא הָיָה שָׁם לֹא זָקֵן וְלֹא חָכָם מַעֲמִידִין אָדָם שֶׁל צוּרָה. וְאוֹמֵר לִפְנֵיהֶם דִּבְרֵי כִּבּוּשִׁין. אַחֵינוּ לֹא שַׂק וְלֹא תַּעֲנִית גּוֹרְמִין אֶלָּא תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים. שֶׁכֵּן מָצִינוּ בְּנִינְוֵה שֶׁלֹּא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם אֶלָּא (יונה ג י) "וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם". וּבְקַבָּלָה הוּא אוֹמֵר (יואל ב יג) "קִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם". וּמוֹסִיף בְּעִנְיָנוֹת אֵלּוּ כְּפִי כֹּחוֹ עַד שֶׁיַּכְנִיעַ לִבָּם וְיָשׁוּבוּ תְּשׁוּבָה גְּמוּרָה:

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.

וְאַחַר שֶׁגּוֹמֵר זֶה דִּבְרֵי כִּבּוּשִׁין עוֹמְדִין בִּתְפִלָּה וּמַעֲמִידִין שְׁלִיחַ צִבּוּר הָרָאוּי לְהִתְפַּלֵּל בְּתַעֲנִיּוֹת אֵלּוּ. וְאִם הָיָה אוֹתוֹ שֶׁאוֹמֵר דִּבְרֵי הַכִּבּוּשִׁין רָאוּי לְהִתְפַּלֵּל מִתְפַּלֵּל וְאִם לָאו מוֹרִידִין אַחֵר:

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. 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. If not, another person should be chosen.

וְאֵי זֶה הוּא הָרָאוּי לְהִתְפַּלֵּל בְּתַעֲנִיּוֹת אֵלּוּ. אִישׁ שֶׁהוּא רָגִיל בִּתְפִלָּה. וְרָגִיל לִקְרוֹת בַּתּוֹרָה נְבִיאִים וּכְתוּבִים. וּמְטוּפָּל וְאֵין לוֹ. וְיֵשׁ לוֹ יְגִיעָה בַּשָּׂדֶה. וְלֹא יִהְיֶה בְּבָנָיו וּבִבְנֵי בֵּיתוֹ וְכָל קְרוֹבָיו הַנִּלְוִים עָלָיו בַּעַל עֲבֵרָה. אֶלָּא יִהְיֶה בֵּיתוֹ רֵיקָן מִן הָעֲבֵרוֹת. וְלֹא יָצָא עָלָיו שֵׁם רַע בְּיַלְדוּתוֹ. שְׁפַל בֶּרֶךְ. וּמְרֻצֶּה לָעָם. וְיֵשׁ לוֹ נְעִימָה וְקוֹלוֹ עָרֵב. וְאִם הָיָה זָקֵן עִם כָּל הַמִּדּוֹת הָאֵלּוּ הֲרֵי זֶה מְפֹאָר. וְאִם אֵינוֹ זָקֵן הוֹאִיל וְיֵשׁ בּוֹ כָּל הַמִּדּוֹת הָאֵלּוּ יִתְפַּלֵּל:

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.

וּשְׁלִיחַ צִבּוּר מַתְחִיל וּמִתְפַּלֵּל עַד בִּרְכַּת גּוֹאֵל יִשְׂרָאֵל. וְאוֹמֵר זִכְרוֹנוֹת וְשׁוֹפָרוֹת מֵעֵין הַצָּרָה. וְאוֹמֵר (תהילים קכ א) "אֶל ה' בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי". (תהילים קכא א) "אֶשָּׂא עֵינַי אֶל הֶהָרִים" וְגוֹ'. (תהילים קל א) "מִמַּעֲמַקִּים קְרָאתִיךָ ה'". (תהילים קב א) "תְּפִלָּה לְעָנִי כִי יַעֲטֹף" וְגוֹ':

The chazan should begin and recite the Shemoneh Esreh [in the usual fashion] (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., "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 Zichronot 3:8-9.) and Shofarot) that relate to the difficulty [facing the people]. 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).

וְאוֹמֵר דִּבְרֵי תַּחֲנוּנִים כְּפִי כֹּחוֹ. וְאוֹמֵר רְאֵה נָא בְעָנְיֵנוּ וְרִיבָה רִיבֵנוּ וּמַהֵר לְגָאֳלֵנוּ. וּמִתְחַנֵּן וְאוֹמֵר בְּסוֹף תַּחֲנוּנָיו מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם בַּיּוֹם הַזֶּה. בָּרוּךְ אַתָּה ה' גּוֹאֵל יִשְׂרָאֵל:

[In this blessing,] he recites supplicatory prayers according to his ability.. He says, "Please, behold our affliction and wage our battle; speed our redemption." 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, 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."

וּמַתְחִיל לְהוֹסִיף שֵׁשׁ בְּרָכוֹת שֶׁהוּא מוֹסִיף זוֹ אַחַר זוֹ. וּמִתְחַנֵּן בְּכָל אַחַת מֵהֶן בְּדִבְרֵי תַּחֲנוּנִים וּפְסוּקִים מִדִּבְרֵי קַבָּלָה וּמִכִּתְבֵי הַקֹּדֶשׁ כְּפִי שֶׁהוּא רָגִיל וְחוֹתֵם בְּכָל אַחַת מֵהֶן בַּחֲתִימוֹת אֵלּוּ:

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 verses. 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. be familiar with the entire Bible. He concludes each of these blessings with the concluding phrases mentioned below.

בָּרִאשׁוֹנָה הוּא חוֹתֵם מִי שֶׁעָנָה אֶת משֶׁה וַאֲבוֹתֵינוּ עַל יַם סוּף הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם בַּיּוֹם הַזֶּה. בָּרוּךְ אַתָּה ה' זוֹכֵר הַנִּשְׁכָּחוֹת:

For the first of these blessings, he concludes: "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. Blessed are You God, who remembers the forgotten." 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.

בַּשְּׁנִיָּה הוּא חוֹתֵם מִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם בַּיּוֹם הַזֶּה. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּרוּעָה:

For the second of these blessings, he concludes: "He who answered Joshua at Gilgal 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]." blessing on Rosh HaShanah, according to the Rambam. The Tur has a different text in both places. See note 14.

בַּשְּׁלִישִׁית הוּא חוֹתֵם מִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם בַּיּוֹם הַזֶּה. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ צְעָקָה:

For the third of these blessings, he concludes: "He who answered Samuel at Mitzpeh will answer you and will hear the sound of your outcry on this day. Blessed are You, God, who hears an outcry."

בָּרְבִיעִית הוּא חוֹתֵם מִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְּהַר הַכַּרְמֶל הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם בַּיּוֹם הַזֶּה. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה:

For the fourth of these blessings, he concludes: "He who answered Elijah at Mount Carmel will answer you and will hear the sound of your outcry on this day. Blessed are You, God, who hears prayer.", it is also employed here.

בַּחֲמִישִׁית הוּא חוֹתֵם מִי שֶׁעָנָה אֶת יוֹנָה בִּמְעֵי הַדָּגָה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם בַּיּוֹם הַזֶּה. בָּרוּךְ אַתָּה ה' הָעוֹנֶה בְּעֵת צָרָה:

For the fifth of these blessings, he concludes: "He who answered Jonah in the belly of the fish 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."

בַּשִּׁשִּׁית הוּא חוֹתֵם מִי שֶׁעָנָה אֶת דָּוִד וּשְׁלֹמֹה בְּנוֹ בִּירוּשָׁלַיִם הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם בַּיּוֹם הַזֶּה. בָּרוּךְ אַתָּה ה' הַמְרַחֵם עַל הָאָרֶץ. וְכָל הָעָם עוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה כְּדֶרֶךְ שֶׁעוֹנִין אַחַר כָּל הַבְּרָכוֹת:

For the sixth of these blessings, he concludes: "He who answered David and Solomon, his son, in Jerusalem 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." 16b).The people all answer Amen after each of these blessings in the same manner as Amen is recited after all blessings. 1:13-14.

בַּשְּׁבִיעִית אוֹמֵר רְפָאֵנוּ ה' וְנֵרָפֵא וְכוּ'. וְגוֹמֵר הַתְּפִלָּה עַל הַסֵּדֶר וְתוֹקְעִין בַּחֲצוֹצְרוֹת. וְכַסֵּדֶר הַזֶּה עוֹשִׂין בְּכָל מָקוֹם:

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.

כְּשֶׁהָיוּ מִתְפַּלְּלִין עַל הַסֵּדֶר הַזֶּה בִּירוּשָׁלַיִם הָיוּ מִתְכַּנְּסִין לְהַר הַבַּיִת כְּנֶגֶד שַׁעַר הַמִּזְרָח וּמִתְפַּלְּלִין כַּסֵּדֶר הַזֶּה. וּכְשֶׁמַּגִּיעַ שְׁלִיחַ צִבּוּר לוֹמַר מִי שֶׁעָנָה אֶת אַבְרָהָם אוֹמֵר בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ אֱלֹהַי יִשְׂרָאֵל מִן הָעוֹלָם וְעַד הָעוֹלָם בָּרוּךְ אַתָּה ה' גּוֹאֵל יִשְׂרָאֵל. וְהֵן עוֹנִין אַחֲרָיו בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. וְחַזָּן הַכְּנֶסֶת אוֹמֵר לַתּוֹקְעִים תִּקְעוּ בְּנֵי אַהֲרֹן תִּקְעוּ. וְחוֹזֵר הַמִּתְפַּלֵּל וְאוֹמֵר מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם בַּיּוֹם הַזֶּה וְאַחַר כָּךְ תּוֹקְעִין הַכֹּהֲנִים וּמְרִיעִין וְתוֹקְעִין:

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.

וְכֵן בַּבְּרָכָה הַשְּׁנִיָּה לָזוֹ שֶׁהִיא רִאשׁוֹנָה מִן הַשֵּׁשׁ שֶׁמּוֹסִיף חוֹתֵם בָּהּ בָּרוּךְ ה' אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וְעַד הָעוֹלָם בָּרוּךְ אַתָּה ה' זוֹכֵר הַנִּשְׁכָּחוֹת. וְהֵן עוֹנִין בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. וְחַזַּן הַכְּנֶסֶת אוֹמֵר לָהֶן הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ. וְחוֹזֵר שְׁלִיחַ צִבּוּר וְאוֹמֵר מִי שֶׁעָנָה אֶת משֶׁה וַאֲבוֹתֵינוּ עַל יַם סוּף הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם בַּיּוֹם הַזֶּה. וְאַחַר כָּךְ מְרִיעִין וְתוֹקְעִין וּמְרִיעִין:

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. 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.

וְכֵן עַל כָּל בְּרָכָה וּבְרָכָה בְּאַחַת אוֹמֵר תִּקְעוּ וּבְאַחַת אוֹמֵר הָרִיעוּ עַד שֶׁיִּגְמֹר כָּל שֶׁבַע הַבְּרָכוֹת. וְנִמְצְאוּ הַכֹּהֲנִים פַּעַם תּוֹקְעִין וּמְרִיעִין וְתוֹקְעִין. וּפַעַם מְרִיעִין וְתוֹקְעִין וּמְרִיעִין שֶׁבַע פְּעָמִים. וְאֵין עוֹשִׂים הַסֵּדֶר זֶה אֶלָּא בְּהַר הַבַּיִת בִּלְבַד. וּכְשֶׁהֵן תּוֹקְעִין וּמְרִיעִין שָׁם תּוֹקְעִין בַּחֲצוֹצְרוֹת וּבְשׁוֹפָר כְּאֶחָד כְּמוֹ שֶׁאָמַרְנוּ:

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." 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., either the trumpets or the shofar - is sounded.

שֶׁבַע תַּעֲנִיּוֹת הָאֵלּוּ כָּל מָקוֹם שֶׁגּוֹזְרִין אוֹתָם שָׁם אַחַר שֶׁמִּתְפַּלְּלִין יוֹצְאִין כָּל הָעָם לְבֵית הַקְּבָרוֹת וּבוֹכִין וּמִתְחַנְּנִים שָׁם. כְּלוֹמַר הֲרֵי אַתֶּם מֵתִים כְּאֵלּוּ אִם לֹא תָּשׁוּבוּ מִדַּרְכֵיכֶם. וּבְכָל תַּעֲנִית מִתַּעֲנִיּוֹת הַצָּרוֹת שֶׁגּוֹזְרִין עַל הַצִּבּוּר מִתְפַּלְּלִין תְּפִלַּת נְעִילָה בְּכָל מָקוֹם:

In all places 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." 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, 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 service 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.

יָרְדוּ לָהֶם גְּשָׁמִים עַד מָתַי יִהְיוּ יוֹרְדִין וְיִפְסְקוּ הַצִּבּוּר מִן הַתַּעֲנִית. מִשֶּׁיֵּרְדוּ בְּעֹמֶק הָאָרֶץ הַחֲרֵבָה טֶפַח. וּבַבֵּינוֹנִית טְפָחַיִם. וּבַעֲבוּדָה עַד שֶׁיֵּרְדוּ בְּעֹמֶק שְׁלֹשָׁה טְפָחִים:

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? When they descend a handbreadth into parched earth, two handbreadths into ordinary earth, and three handbreadths into cultivated earth.