The Torah (Vayikra 23:2) terms our holidays as moadim–”appointed times.” Each day is a time to emphasize a particular aspect of our relationship with Hashem. Whether the freedom of Pesach, the receiving of the Torah on Shavuos, our judgement on Rosh Hashana, the forgiveness of Yom Kippur, or the unique level of divine protection we celebrate on Succot, each and every theme is something that is relevant at all times.  In this regard moadim are not to be viewed as disconnected from the regular days of the year. Rather, precisely because there are so many elements of our relationship with Hashem, combined with the more general reality of competing legitimate priorities for time and energy, we have times that are meant to temporarily allow us to focus on a narrower agenda, so that we might cultivate our intellectual and emotional connection to that element. Ramchal further elaborates that these days are not merely available time that per se is comparable to other times, but that these days metaphysically are different with regard to the opportunities they present for spiritual growth. [1]

Eichah (1:15) designates Tisha Ba’av as a moed. This seems striking, as Tisha Ba’av certainly does not posses celebratory elements. The Mishna Brurah (Orach Chaim 659:17) emphasizes that one should not mistake the designation as a moed to think that it is a day on which a hesped is forbidden, as “after all, the day is designated for bechi and hesped.”   

As noted, a moed is a time for greater focus on a specific value. The Shulchan Aruch (Orach Chaim 1:3) notes that in truth it is appropriate to mourn for the Beis HaMikdash each day. However, it is clear from many statements in the gemara[2] that Chazzal struggled to strike the proper balance of mourning; life simply could not go on as before, but exile was meant to spurn true and lasting teshuva, and not to permanently paralyze our spiritual ambitions.[3]

The Rambam implicitly emphasizes this point. In the Fifth Chapter of the Laws of Taaniyot, after spending five halachot describing the dating and laws of the standard taaniyot, the following six halachot describe the unique laws of Tisha Ba’av. Logically, one might have expected that the chapter would end at this point. However, the Rambam then continues, in a section that is structurally to be dedicated to laws that are applicable on specific dates, to describe the various practices of mourning for the mikdash that are done throughout the year. 

Tisha Ba’av is not meant to be on anyone’s short list of favorite days. However, it is a moed like all other moadim, an anchor of who we are and what our values are. Tisha Ba’av reminds us of our place is history, and the crushing spiritual handicaps that it creates. By using Tisha Ba’av to be aware of our spiritual handicaps, may we intensify and elevate our constant quest towards fulfilling of Ratzon Hashem.

[1] Rav Moshe Chaim Luzzatto, in Derech Hashem 4.7.6.

[2] See, for example, Bava Kamma 59b and Bava Basra 60b, Sotah 49a, among others.  (Of similar importance is the issue of takanot that were made (RH 29b) to perpetuate those mitzvoth that are not performable in their proper form outside of the context of the Mikdash (other than korbanot, which instead have a unique status with regard to their study; see Menachot 110.)

[3] See Yirmiyahu 1:10, where Hashem explains that while Yirmiyahu was to be the prophet who was to foresee Hashem’s destruction (“to uproot and to smash, and to destroy and to overthrow”), that ultimately, such was “to build and to plant.” (Artscroll Translation.) See also the Pesukim in Devarim 4:25-30, which are appropriately read on the mourning of Tisha Ba’av.