Megillah 5a-b:
אמר רבי אלעזר אמר רבי חנינא רבי נטע נטיעה בפורים ורחץ בקרונה של צפורי בשבעה עשר בתמוז ובקש לעקור תשעה באב ולא הודו לו אמר לפניו רבי אבא בר זבדא רבי לא כך היה מעשה אלא תשעה באב שחל להיות בשבת הוה ודחינוהו לאחר השבת ואמר רבי הואיל ונדחה ידחה ולא הודו חכמים קרי עליה (קהלת ד, ט) טובים השנים מן האחד
R’ Elazar said in the name of R’ Chanina: “Rebbe planted on Purim, bathed while wagons passed in Tzippori on Shivah Asar b’Tammuz, and sought to uproot Tishah b’Av, but they did not agree to him.” R’ Abba bar Zavda said to him, “My master, that’s not what happened. Rather, Tishah b’Av was a Shabbos, and they pushed it off to after Shabbos, and Rebbe said, ‘Since it’s being pushed off, let it be pushed off.’ But the Chachamim did not agree to him.” He applied to him the passuk (Koheles 4:9) “Two are better than one.”
What is Rebbe’s logic? Since Tishah b’Av isn’t being observed in its time, why bother having it at all? Is it so important that Tishah b’Av be held on that day, that if we mourn the Beis HaMikdash the following day, it doesn’t count? If so, why, indeed, do we not follow this practice?
Further, why does he only argue on Tishah b’Av? Several fast days can fall out on Shabbos - whenever Tishah b’Av falls out on Sunday, for instance, Shivah Asar b’Tammuz does, as well - and back then, when there was no fixed calendar, any fast day could. So why does he only argue on Tishah b’Av?
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