This year, if Moshiach has not yet arrived, the fast of Asarah B’Teves will fall out on Erev Shabbos. It is the only public fast that can fall out on Erev Shabbos based on our fixed calendar. The Rishonim and Poskim discuss the question of when one concludes the fast in such a Kvius and what happens when one davens Maariv and brings in Shabbos early.
Background
The Gemara raises the following question: if Torah students are fasting on Erev Shabbos, what is the law about completing the fast? In the discussion, the Gemara quotes a Braisa that one year, Tisha B’av fell on Erev Shabbos and Rabbi Akiva ate a boiled egg in the afternoon. He did so, not because he needed to eat, but in order to show the Halacha that we do not complete the fast on Erev Shabbos. The reason is so as not to enter Shabbos in a state of affliction.
Rabbi Yossi argues with Rabbi Akiva, teaching that on Erev Shabbos we do complete the fast – מתענה ומשלים. Ulla concludes that the Halacha follows the view of Rabbi Yossi. The Gemara is discussing personal fasts and communal fasts, as evidenced from the Braisa citing an example of Tisha B’av.
It would seem clear from this that when a fast falls on Erev Shabbos, we have to conclude the fast which means fasting until nightfall. But we will see that even according to the conclusion of the Gemara, this is not necessarily so.
Do we have to conclude the fast
Tosfos explain that the ruling of Ulla is only “if a person wishes to conclude their fast” (אם ירצה), but not that it is not necessary to do so. They understand this based on the initial question of the Gemara which asked whether one is allowed to complete the fast (not whether one must complete the fast).
The Mordechai and other Rishonim relate that once when Asarah B’Teves fell on Erev Shabbos, the great Baal HaTosfos Rabbeinu Yitzchak (Ri) tasted from the Shabbos food before going to Shule (while it was still light). He did this so that he would not enter Shabbos in a state of affliction.
This supports the interpretation of Tosfos that the conclusion of the Gemara that one “fasts and completes” is optional and that it is actually preferable not to complete the fast at all. The view of Rabbeinu Yitzchak is not brought in the Halachic codes at all.
The Rosh – fast until nightfall
The Rosh writes that since 1) our sages teach that any fast which does not continue to the end of the day is not considered a fast and 2) one is allowed to fast into Shabbos if they wish to, they must continue to fast until nightfall. Only if they made an express stipulation (prior to accepting the fast upon themselves) that they can eat earlier after the community has davened, may they end the fast before nightfall.
Maharam – fast until after Maariv
The Maharam (Rabbeinu Meir M’Rottenburg) rules that if the community daven Kabbolas Shabbos and Maariv and return home while it is still light, they may eat immediately as they have accepted Shabbos already. The Maharam obligates one to complete the fast. His rationale is that after one has davened Kabbolas Shabbos and accepted Shabbos, the day has concluded and it is considered as having concluded the fast. This applies when one davens any time after Plag Hamincha.
The Mishna Berura writes that according to this opinion, if they have davened early, it is not appropriate to continue fasting and to wait until Tzeis Hakochavim to eat. The Alter Rebbe goes a step further, explaining that according to this opinion, once one has accepted Shabbos through davening, it is forbidden to continue fasting into Shabbos and that they must make Kiddush and eat immediately, since it is forbidden to fast on Shabbos.
Psak Halacha
The Tur brings both opinions of the Rosh and Maharam but does not issue a ruling. In Shulchan Aruch, the Mechaber rules that if one accepted on themselves to fast on Erev Shabbos, they must fast until nightfall, unless they made a stipulation. This follows the stricter opinion of the Rosh that davening Maariv early does not help.
The Ram”o brings the opinion of the Maharam that one does not need to fast until nightfall and may eat after davening Kabbolas Shabbos early.
The Ram”o issues a ruling that distinguishes between a personal and communal fast. On a Taanis Yachid one does not complete the fast and can eat after Maariv, following the Maharam. It is still preferable to specify this at the time of accepting the fast to be Yotzai according to the Rosh as well. However, for a Taanis Tzibbur – a public fast day – we follow the stricter opinion and must fast until nightfall.
The ruling of the Ram”o is based on a Teshuvah of the Mahari”l. The Mahari”l also quotes the opinions of the Rosh and Maharam. He concludes that for a personal fast one can be lenient, however he did not want to rule leniently for a public fast. (The public fast that he was referring to was a local communal fast on the 43rd day of the Omer decreed because of a Gezeira).
The Acharonim, including the Magen Avraham, Alter Rebbe and Mishna Berura, all adopt the distinction of the Ram”o. The Alter Rebbe explains the rationale for this ruling; The obligation to complete a private fast is based on one’s own acceptance of the fast. Therefore, we follow the lenient opinion that one has completed the fast after Maariv. However, a public fast, it is an obligation to complete the fast and therefore we follow the stricter opinion. Making a stipulation does not work for a communal fast as it is not his ‘own fast’ to decide.
