The Talmud (Rosh Hashana 18b) explains that the Tisha B’Av differs from the other tzomot delineated in Zechariah ch. 8, in that it is commemorated as a tragic anniversary even in more neutral times because “shaani Tisha B’Av hoil ve-huchpelah tzarot” (it was beset by multiple intense calamities). The Gemara proceeds to document this depiction by invoking the Mishneh (Taanit 26b) that enumerates five tragedies that occurred on this day. On this basis, the Gemara justifies the law codified in the Mishneh in Rosh Hashana (18a) that messengers were dispatched to inform the diaspora about the precise date of Rosh Chodesh Av due to the importance of appropriately commemorating Tisha B’Av. Tosafot ad loc (s.v. ho’il) questions what distinguishes Tisha B’Av from the seventeenth of Tamuz which, according to the very same Mishneh in Taanit, suffered an equal number (five) of tragic events. Yet, no special effort is made to advertise Rosh Chodesh Tamuz.
Tosafot responds to this quandary by declaring that the destruction of the Beit ha-Mikdash is an unparalleled tragedy (“churban Beit ha-Mikdsash tekifah tuva”), defying analogy of even the enormously devastating crises (nishtabru ha-luchot, batel ha-tamid, etc.) associated with shiva asar b’Tamuz. This underscores a unique facet of Tisha B’Av, its Beit ha-Mikdash-centric emphasis. Although this day became the focal point of all national tragedies and commemorations, as evidenced by the wide range and varied content of the associated kinnot (see Rashi, Divrei ha-Yamim 35:25), the temple destruction remained the linchpin and, indeed, is responsible for these more expansive manifestations.
The central role of the Beit ha-Mikdash in maximal avodat Hashem by means of avodat ha-korbanot is axiomatic, but its stature transcends even its crucial function. It represents the apex of kedushat ha-makom, venue sanctity, as the Mishneh in Kelim (1:6-9 - eser kedushot hein….kodesh ha-kodoshim mekudash mimenu…) establishes. Moreover, as Rav Soloveitchik zt”l and others (commentaries on the Mishneh ad loc) have posited, dimensions of the kedushat ha-makom also of Eretz Yisrael (in contrast with mitzvot hateluyot baaretz - linked to the sanctity of the soil and enumerated in Mishneh Kiddushin 32a) of Eretz Yisrael radiate out the framework of kedushat ha-mikdash. [Hence, the Mishnah exemplifies Eretz Yisrael’s superior sanctity (“Eretz Yisrael mekudeshet mi-kol ha-arazot”) by invoking bikurim, shetei halechem, and omer rather than terumot, maasrot , chalah etc.]. According to Ramban (introduction to Shemot and Vayikra and beginning of Parshat Terumah) the Beit ha-Mikdash encapsulates hashraat ha-Shechinah that was initially revealed and experienced at Sinai!
Furthermore, the Beit ha-Mikdash facilitates the convergence of all three categories of sanctity - kedushat ha-makom, kedushat ha-zeman, kedushat ha-gavra -, a synergy that is reflected in the Mishneh’s very formulation of the supreme sanctity of the kodesh kodashim: “she-ein nichnas le-sham ela kohen gadol be-yom hakipurim be-shaat ha-avodah”.
Finally, the Beit ha-Mikdash is the nexus between the three preeminent modes of avodat Hashem - Torah, avodat korbonot, and tefillah. The presence of the halachic supreme court, beit din ha-gadol, in lishkat ha-gazit, at the foot of the Temple is a sine qua non for its full impact and stature (see Sanhedrin 14b). In this context, it embodies an indispensable triple function as the repository of the entirety of the oral law, as the supreme court, and as the supreme legislative body (Rambam Hilchos Mamrim 1:1). “Ki beiti beit tefillah yikarei le-kol ha-amim” determines that the temple is the ultimate makom tefillah as well. Hence, both synagogues and yeshivot are characterized as “mikdash me’at”. Their immense significance, status, and impact derive from their connection with the mikdash paradigm.
The destruction of the Beit ha-Mikdash was a devastating blow to all the primary institutions of halachic life. At the same time, halachic life is remarkably resilient and has found appropriate and effective outlets, especially “mikdashei me’at”, to secure the continuity and in some realms even the progression of Torah life. However, this crucial and admirable resilience should not blind us to the enormity of our losses. The capacity to recognize the devastating impact of the churban, to further our appreciation of the mikdash as an irreplaceable institution, and to cultivate a sense of yearning for its speedy reconstitution is a primary focus of the “aveilut yeshanah u-derabim” (Yevamot 43b) of Tisha B’Av. Cultivating these sensibilities is the first step to meriting a return to maximal torah life. Thus, Chazal declare that one who appropriately mourns the destruction of the Beit ha-Mikdash will merit to witness its reconstitution This assertion is not a statement of reward, but of cause and effect. We may be comforted by Rambam’s (Hilchot Beit ha-Behirah, ch. 6) view that the supreme sanctity of the Mikdash and Yerushalayim (kedushat ha-Shechinah), certainly at the root of our acute mourning, is also the source of its ultimate indestructible and therefore enduring nature - “Shechinah einah betelah”. May we speedily merit to witness this endurance and experience a full renaissance of Jewish life centered around a renewed Beit ha-Mikdash.