Talmud sobre Taanit 2:10

אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בְּרֹאשׁ חֹדֶשׁ, בַּחֲנֻכָּה וּבְפוּרִים, וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין, דִּבְרֵי רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁאָמַר רַבָּן גַּמְלִיאֵל אֵין מַפְסִיקִין, מוֹדֶה הָיָה שֶׁאֵין מַשְׁלִימִין. וְכֵן תִּשְׁעָה בְאָב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת:

No se debe ordenar que los ayunos públicos se lleven a cabo en la fiesta de la luna nueva, ni en la dedicación y de las suertes [puré]; pero si el ayuno ya ha comenzado al respecto, no necesita ser roto. Tal es la opinión de Rabbon Gamaliel. El rabino Meir dice: "Aunque el rabino Gamaliel ha dicho que no es necesario romper el ayuno, está de acuerdo en que en estos días no deben ayunar todo el día; y así es con el [ayuno del] noveno de Av, cuando sucede un viernes ".

Jerusalem Talmud Berakhot

When the New Moon falls on a fast day, how does one mention the New Moon⁹⁰This paragraph is extremely difficult to understand and the greatest authorities of the Middle Ages, Rashba (R. Abraham ben Adrat, on Babli Berakhot 32b) and Rosh (R. Asher ben Yeḥiël, to Chap. 5, #10) felt compelled to emend the text. Since three of the four prayers of the New Moon are weekday prayers with an addition added in “Temple service” (רצה, the 16th benediction in the Yerushalmi version) as given later in Chapter 5, Halakhah 2, the only question can be about Musaph. However, we never hear that the particular inserts in the morning prayers of a fast day were recited also for Musaph. On the other hand, as Rosh points out, the previous paragraph certainly implies that the one benediction recited on all fast-days except Yom Kippur, not only on those for rain, known as עננו, must be recited also for Musaph since the day requires that the benediction be inserted in all prayers. One may at least understand the position of Rebbi Abba that on a fast day for rain which coincides with a day of the New Moon, one recites the usual Musaph with an additional fifth benediction which deals with the fast day, after the fourth for the New Moon. The dissenting opinions of Rebbis Zeïra and Abba bar Mamal seem to imply that Musaph on a fast day consisted of the introductory and final benedictions that are common to all prayers and the additional benedictions for the fast day, whereas the section on the New Moon, for which Musaph is recited in the first place, is moved from its regular place to an insert in either the 16th or the 17th (מודים, “thanksgiving”, a place usually reserved for thanksgiving for past miracles) benediction.? Rebbi Zeïra said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Avina said, he says it as the fourth benediction. Rebbi Abba said, how do we find everywhere that he says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba⁹¹A reported action on an opinion is the best proof that this is accepted practice, see Chap. 1, Note 125..

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