Eruvin 41a — the Talmud in English

And likewise, on the eve of Tisha be-Av that occurs on Shabbat [

for when it occurs on a weekday, it is forbidden to eat two cooked dishes at the seudah ha-mafseket, and he may not eat meat or drink wine ],

he eats and drinks

of them

all that he needs, and he sets upon his table even like the meal of Solomon in his time [

when he was king, and not when he was a commoner during his reign ].

When Tisha be-Av occurs on the eve of Shabbat,

he does not complete the fast, but

they bring him

before Shabbat

an egg’s volume, and he eats, so that he should not enter Shabbat while afflicted.

And it was taught [

in a beraita, and it was Rava who brought it ],

Rabbi Yehuda said: Once we were sitting before Rabbi Akiva, and it was Tisha be-Av that occurred on the eve of Shabbat, and they brought him

before the onset of Shabbat

a rolled egg [

lightly roasted ],

and he swallowed it without salt; and this was not because he craved it, but rather to demonstrate the halakha to the students

that one does not complete the fast on the eve of Shabbat.

And Rabbi Yosei says:

Tisha be-Av that occurs on the eve of Shabbat

he fasts and completes it.

Rabbi Yosei said to them

to the Sages:

Do you not agree with me regarding Tisha be-Av that occurs on the first day of the week, when he interrupts

the Shabbat meal

while it is still day,

for he must eat while it is still day, and he accepts the fast upon himself once he has finished his meal, even though it is Shabbat [Rashi. And the Ritva wrote: for this accords with the one who says in Pesaḥim 54 that the twilight of Tisha be-Av is forbidden ]?

They said to him: “Indeed” [

true ]!

He said to them: What difference is there for me if I enter it [

on Shabbat ]

while afflicted, and what difference is there for me if I leave it while afflicted,

and why do you differ with me?!

They said to him:

It is not comparable. For

if you say

that it is permitted

to leave it

while afflicted,

for he ate and drank the entire day, can you say that he should enter it while afflicted —

for it is more reasonable to forbid it —

since he did not eat and drink the entire day .

And Ulla said [

Rava brought it to resolve the inquiry ]:

The halakha is in accordance with Rabbi Yosei,

that it is permitted to enter it while afflicted. And resolve as well by this that which you inquired, that it is permitted to complete it.

And we are astonished:

Do we act in accordance with Rabbi Yosei,

who says that when Tisha be-Av occurs on the eve of Shabbat, he fasts and completes it?!

And we raise a contradiction: One does not decree a fast upon the community on New Moons, on Hanukkah, or on Purim; but if they began

the fast twenty or thirty days earlier, and the days of Hanukkah or the New Moon entered within them,

they do not interrupt

fasting on those days,

the words of Rabban Gamaliel.

Rabbi Meir said: Although Rabban Gamaliel said that they do not interrupt, he conceded that they do not complete

the fast on Hanukkah or on the New Moon, to fast the entire day.

And likewise —

they do not complete it —

on Tisha be-Av that occurs on the eve of Shabbat. [

See Tosafot, and the Rashba and Ran, for an explanation of the wording “he concedes”: to whom does Rabban Gamaliel concede? ].

And it was taught: After the death of

(Rabban Gamaliel) [

Rabban Gamaliel ]

Rabbi Joshua entered to annul [

to abolish ]

his words

of Rabban Gamaliel, and to say that they do complete it [on Tisha be-Av that occurs on the eve of Shabbat, Gaon Yaakov ].

Rabbi Yoḥanan stood on his feet and said: I see that after the head the body follows.

I see that we must follow the words of the earlier ones. That is to say: We must follow the words of the earlier authorities.

And behold,

throughout all the days of Rabban Gamaliel we established the halakha according to him; now are you seeking to annul his words?!

Joshua! We do not listen to you, for the halakha has already been established according to Rabban Gamaliel!

And there was no person who challenged the matter at all.

Behold, we see that they agreed that one does not complete it, and not in accordance with Rabbi Yosei?!

And we answer:

In the generation of Rabban Gamaliel, they acted in accordance with Rabban Gamaliel,

as is taught in the beraita that we bring.

But

in the generation of Rabbi Yosei —

which was after the generation of Rabban Gamaliel — they abandoned the words of Rabban Gamaliel and

acted in accordance with Rabbi Yosei.

And now we raise the contradiction in reverse against the beraita:

And

is it so that

in the generation of Rabban Gamaliel they acted in accordance with Rabban Gamaliel,

that they do not complete it?!

And it was taught: Rabbi Elazar son of Rabbi Tzadok said: I

(was

indeed, but in Torat Ḥayim he reconciled the reading ]

among the sons of

(Senaav) [

Senaah,

Tosafot ]

son of Benjamin [

a family from the tribe of Benjamin whose lot fell to offer the wood offering — who would offer wood upon the altar — on the tenth of Av, and it was a festival for them on this day forever ].

Once Tisha be-Av occurred on Shabbat, and we postponed it

the fast

until after Shabbat, and we fasted on it

on the tenth of the month

and we did not complete it because

this day

was our festival.

And we infer this in order to raise a difficulty:

The reason is that

we did not complete it because the day of the fast itself, in that year,

was a festival

was;

but

in every year in which the fast is

on the eve of a festival,

they would

complete it [

Ritva ].

And we see that they complete it even in the time of Rabbi Elazar son of Rabbi Tzadok, who was in the generation of Rabban Gamaliel [as is taught in the beraita in Beitza ]?!

He said

and he answered

Ravina: It is different

this festival, which is

a festival of their words,

for

since

they are lenient regarding it itself and

fast on it

a fast of

hours,

as we see that they fasted on it but did not complete it, they were also lenient regarding it in that they

complete the evenings on it.

That is to say: When the fast is on the eve of a festival [Ritva ].

But

with regard to Shabbat, since one does not fast on it for hours, one does not complete the evenings on it, “for one who completes the fast on the eve of Shabbat fasts part of Shabbat” [Rashi ].

Rav Yosef said —

who had become ill and forgotten his learning —

I have not heard this teaching

of Ulla, that the halakha is in accordance with Rabbi Yosei, that they complete it.

He said

and reminded him

Abaye: You said it to us, and you said this to us:

For it is taught [in the beraita that we brought above ]:

One does not decree a fast upon the community on New Moons.

Rabbi Meir said: Although Rabban Gamaliel said that they do not interrupt, he conceded that they do not complete it; and likewise, when Tisha be-Av occurs on the eve of Shabbat!

And we said about it [

so Rav Yosef said ]:

Rav Yehuda said in the name of Rav: This is the statement of Rabbi Meir,

who said it in the name of Rabban Gamaliel,

but the Sages say: He fasts and completes it!

What, is it not regarding all of them

that the Sages say that he completes it, both on the New Moons of Hanukkah and Purim, and on Tisha be-Av that occurs on the eve of Shabbat?

And since Rav said it in the wording “the Sages say,” infer from it that this is the halakha: On Tisha be-Av that occurs on the eve of Shabbat, he completes it, and this is in accordance with Rabbi Yosei.

And we reject:

No,

it is not regarding all of them that the Sages say that he completes it, but rather

with regard to Hanukkah and Purim,

when they began the fast before them; but on Tisha be-Av that occurs on the eve of Shabbat, they do not complete it.

So too, it is reasonable

that Rav Yehuda in the name of Rav is not referring to all of them: