Seudah Hamafsekes On Shabbat

The Magen Avraham (552:14) says even though when 9 Av is motzei Shabbat one is allowed to eat whatever they ant beforehand and is not limited by the normal rules governing the סעודה המפסקת, one should not be overly merry and therefore one should not have the meal with friends.  The Yad Efraim quotes the Bechor Shor disagrees and holds that would be public avelut not displayed on Shabbat.    

 Rashi Taanis (29b) says רב תשעה באב שחל להיות בשבת - אינו מפסיק סעודתו ואינו ממעט בתבשילין אלא אוכל כל צרכו ומעלה על שולחנו אפי' כסעודת שלמה בשעתו.  The Be'ar Hatev (552:10) points out that Rashi holds when 9 Av is on Sunday - motzei Shabbat, there is no seudah hamafsekes.  Rav Soloveitchik (Mesorah journal volume 9) says according to Rashi there is no chalos of seudah hamafsekes when 9 Av follows Shabbat so it doesn't make sense to impose any of the rules at all.  

Why is there no seudah hamafsekes according to Rashi?  The Rambam (Taanis 3:3) describes the latter level of fasts for rain and he says, וּבְשָׁלוֹשׁ אֵלּוּ אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, כְּמוֹ שֶׁעוֹשִׂין בְּצוֹם כִּפּוּר.  Why does he say you eat beforehand like Yom Kippur when there is a mitzvah to eat as oppose to other fast days?  Why must one eat beforehand?  Says Rav Soloveitchik, we see that part of the laws of fasting is to have a meal before the fast to designate that the fast begins at the conclusion of eating.  The סעודה מפסקת is a law in the chalos of the taanis itself.  Therefore, since on Shabbos fasting itself is suspended ,there can not be any laws that stem from the fast attached to it and that is why Rashi holds there is no law of seudah hamafsekes on Shabbat.       

The Tur cites the custom of the Sar Shalom and the Avi Ezri to not eat meat or drink wine in the meal eaten before motzei Shabbat. They acknowledge it is permitted as the Gemarah (Taanis 29a) says however, they advised against it משום חורבן הבית.  It is unclear why they would say to avoid what the Gemarah clearly says is allowed and why focus only on meat and wine, why not keep all the laws of סעודה מפסקת?  However, it is clear that they view the eating on Shabbas as a seudah hamafsekes.  The Beis Yosef even cites an opinion in the Mordechai that one does have to have a regular סעודה מפסקת before entering the fast.   

The Shulchan Aruch (552:1) says עֶרֶב תִּשְׁעָה בְּאָב לֹא יֹאכַל אָדָם בַּסְעֻדָּה הַמַּפְסֶקֶת, שֶׁאוֹכְלָהּ אַחַר חֲצוֹת, בָּשָׂר, וְלֹא יִשְׁתֶּה יַיִן וְלֹא יֹאכַל שְׁנֵי תַּבְשִׁילִין.  The Shulchan Aruch in the laws of 9 Av itself (554:25) says וְכָל הָאוֹכֵל בָּשָׂר אוֹ שׁוֹתֶה יַיִן בַּסְעֻדָּה הַמַּפְסֶקֶת, עָלָיו הַכָּתוּב אוֹמֵר: וַתְּהִי עֲוֹנֹתָם עַל עַצְמוֹתָם.  Why does he repeat the law and why is a law in seudah hamafsekes put in he laws of 9 Av itself?  The sefer Diver Hakodesh says that we see there are two dinim to the prohibition of eating meat and wine in סעודה מפסקת.  One halacha in the seudah itself as a demonstration of mourning and then there is another halacha as a law of 9 Av not to go into the day as the possuk says עֲוֹנֹתָם עַל עַצְמוֹתָם, to have meat and wine in one's stomach.  It is a law of 9 Av which effects how one enters the day.  Hence, even one who is not fasting will still have a prohibition of meat and wine due to this halacha.  With this idea, he says, we can understand those that said not to eat meat and wine even on Shabbat going into 9 Av is in because of the halacha of the fast day, not to enter the day with meat and wine "on one's bones."  Therefore, they only said not to eat meat and wine, but do not say to refrain from having two dishes.  The issue with this explanation is that isn't the reason given in the Tur - he says משום חורבן הבית which indicates that although not a technical prohibition, one's feelings for the churban should not allow for consumption of meat and wine.  The Sefer Haminhag says that in places that obtsain from meat and wine from Rosh Chodesh Av, they should abstain at the seudah hamafsekes as well.  In other words, although from the law of the Gemarah it is permitted, since there is a custom to extend these aspects of diminishing in joy, that should definitely apply immediately before the onset of the day, even on Shabbat (see also this torahmitzion article.)       

Even on a year when erev 9 Av is not Shabbas the Rema (552:9) cites a custom to have a bigger meal before the סעודה מפסקת and gives the reason so that one has the strength to make it through the fast.  The Magen Avraham says it is to remember that the days of 9 Av will be turned into happy days so we have a meal to commemorate that idea.