Responsa for Shabbat 47:4

שני וחמישי מאי עבידתייהו אלא שני וה' וב' של תעניות ומעמדות ערבית ושחרית ומנחה מתפלל שמונה עשרה ואומר מעין המאורע בשומע תפלה ואם לא אמר אין מחזירין אותו (ואין בהן קדושה על הכוס) ואין בהן הזכרה בברכת המזון:

and if one does not insert it, he is turned back;12 and there is no Sanctification over wine,13 and mention thereof is made in grace after meals. On those days when there is no additional offering, viz., Mondays, Thursdays,<span class="x" onmousemove="('comment',' On these days Reading of the Law forms part of the Service, as on the Sabbath. According to the Talmud (B.K. 82a) this was instituted by Ezra, so that three days should not pass without Torah. ');">14 Fasts,15

Shut min haShamayim

They responded: "And you shall eat your fill and bless the name of your God, who has dealt so wondrously with you." (Joel 2:26) - and the proof can be found in Yom Kippur and Tisha B'Av and other fast days. I believe the proof that they refer to is the Talmudic statement (Shabbat 24a:4): "On fast days, one recites the regular evening, morning and afternoon prayers, and includes a mention of the event of the day in the Shome'a Tefillah blessing." Now, it can't be that this additional paragraph for fast days would be recited in the evening prayer if one was going to then eat afterwards¹This applies to fast-days that strictly begin at sunrise. It would be permitted to eat at night, but the blessing wouldn't be relevant unless the meal was earlier and not intended for after the evening prayer. Rather, it must be that it applies to those who eat after the afternoon prayer, and only then recite the evening prayer with the additional relevant paragraph for fast days included within. Therefore, we see that it is permissible to eat between the two prayers.

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