Though this is Judaism's national day of mourning, the Shulchan Aruch states "ein omrim tachanun b’Tisha b'Av mishum de'ikri Moed (Orach Chaim 559,4): One does not say Tachanun on Tisha B'Av, for it is called a Moed- a joyous day- as it is written  (Eichah 1:15) “... He  proclaimed a Moed, a set time, to crush my young men...”. How could this be? Tisha B'Av, the saddest day of the year- A Moed, a Yom Tov? How could two seemingly opposite emotions coincide on the same day? The epitome of lament with the elation of joy? How do we make sense of this dichotomy?

The Talmud relates a fascinating story. After the destruction of the Beis HaMikdash, Rabbi Akiva and a group of Rabbis were once ascending the mountain towards Yerushalayim. When they approached Mt. Scopus they rent their garments (as is required when one sees the ruins of Yerushalayim). When they reached the Temple Mount, they observed a fox exiting the Holy of Holies.   All the Rabbis began to weep, but Rabbi Akiva began to laugh.  The Rabbis asked Rabbi Akiva "Why are you laughing?" Rabbi Akiva answered: just as I see that the prophecy regarding the destruction of the Temple has come true, so too am I confident that G-d’s other prophecy regarding the rebuilding of Yerushalayim will be fulfilled. Namely the prophecy of Zecharia HaNavi: Od yeshvu Zekeinim Uzekeiniot  The Jewish People will yet again fill the streets of a rebuilt Yerushalayim. Upon hearing this statement from Rabbi Akiva, the Rabbis expressed the following sentiment: "Akiva, you have comforted us, Akiva,you have comforted us" (Makkos 24B).

Rabbi Akiva's actions are indeed very puzzling. Why did Rabbi Akiva laugh when he saw the horrific sight of the Kodesh HaKodoshim in ruins? Even if he was reminded of the prophecy of Zecharia, nevertheless, it was not quite the proper time and place for such ebullient behavior. Couldn't Rabbi Akiva find a better venue to demonstrate his joy? What was he teaching his colleagues with his actions?

I once heard  Rabbi Gershon Ribner, the Rosh Kollel in the famous Lakewood Yeshiva explain this passage. In essence, he said, the process of building the Beis HaMikdash is not something that will take place in the future. Nowhere does it say, Yivne Yerushalayim, that HaShem will build Jerusalem in a future time.

Rather, explains the Vilna Gaon, it is written Boneh Yerushalayim, HaShem.

 G-d is constantly building Yerushalayim. It is an ongoing event. This long exile (Galus) and the sum total of all happenings of the past 2000 years  constitute (nothing less than) the building blocks of Yerushalayim. They are all the foundation of the great redemption. The trials and tribulations, ups and downs, advances and setbacks that have befallen the Jewish People are all part of HaShem's master plan of Binyan Yerushalayim. Many a time we might fail to recognize the "Yad HaShem"- G-d’s Hand. We observe an event in the 'here and now' and fail to perceive its strategic ramifications, for the future.

A case in point is what the Rambam says in Hilchos Melochim.

This statement was censored by the "Tifla" during the Middle Ages, and recently reprinted in Frankel's edition of the Rambam.                                                             

"All these events of "Yeshu the Notzri" and that "Yishmaeli" who appeared subsequently, are only steps to pave the way …. and to rectify the whole world to worship ….. one G-d."(Rambam Hilchos Melachim 11,4)

What the Rambam basically says is the following: Though Christianity and Islam are not the Derech HaEmes - are not the Way of Truth, and have only brought devastation, disaster, destruction, persecution and annihilation, to Klal Yisroel in their wake; nevertheless, they serve a purpose. They prepare the pagans, the heathens, the gentiles, and the world, to believe in Monotheism. Rather than being idol-worshippers they spread the belief in Monotheism throughout the World. This brings the World to worship One Monotheistic G-d. For the pagans these religions were a G-dsend; for us they are naturally - a descent into the abyss , G-d forbid.

This applies to many events that have unfolded before our very eyes. We have to see them as the Hand of G-d rebuilding Yerushalayim. We have to understand them as the Hand of G-d bringing about the building of Yerushalayim - and the future Redemption. 

But when did all this start? At what point in time did HaShem commence the rebuilding of Jerusalem? The answer is right away! Immediately after the destruction of the Temple, at the nadir of the Churban, precisely then did HaShem begin the long process of reconstructing Yerushalayim.

When Rabbi Akiva and his colleagues observed the foxes meandering about the Holy of Holies, they  realized: "This is it." This was "the wuthering heights" of destruction and chaos.

Al Zeh Haya Daveh Libenu, Al Eileh Choshchu Einenu, Al Har Tzion Sheshamem Shualim Hilchu Bo. For this our heart was faint, for these our eyes dimmed, for Mount Zion which lies desolate, foxes prowled over it     (Eichah 5). The lowest point of the prophecized Churban       had materialized. They were witnessing the ultimate defilement of the Beis HaMikdash. But, while the other Rabbis began to weep and internalize this immense tragedy, Rabbi Akiva consoled himself and said: "Now that the worst is over, now that we have hit rock bottom, it's only going to get better. Henceforth, it's Boneh Yerushalayim HaShem." And he began to laugh! He knew that at that very moment HaShem had begun the process of the rebuilding of Jerusalem, ultimately culminating with the prophecy of Zecharia: "Od Yeshvu Zekeinim Uzekeinos Birchovos Yerushalayim".

This is why Tisha B'Av is called a Moed. True, it's the saddest day of the Jewish Calendar- a reflection of our tragic history, but it's also the beginning of the future. A future filled with comfort and hope. It is also a reflection of the Jew's inner strength and courage to pick up the pieces and rebuild his future. Let us hope that we speedily merit the final reconstruction of the Boneh Yerushalayim, HaShem.